
Arcs "P S 3 5 3/ 
Book JkS JLil 



Copyright^ . 



1907 



COPYRIGHT DEPOSIT 



TELEPAH 



A DRAMATIC POEM 



BY J. A. SALICK 



PRESS OF THE 

TIMES PUBLISHING COMPANY 

WATERTOWN, WISCONSIN 



/yn 



H«>7 



LIBRARY of CONGRESS, 
Two Copies Receive 

DEC 14 190/ 

Cotyngni fcntry 

XXc, No, 






30 PY 



COPYRIGHT 1907 BY J. A. SALICK 
All Rights Reserved 



It should be expressly understood that 
any and all kinds of performances of this play 
are forbidden unless consent is first obtained 
from the author. J. A. Salick. 

Watertown, Wis., October 28, 1907. 



r\ 






TELEPAH 
A DRAMATIC POEM 



ACT I 
Persons Represented 



TELEPAH 

Demons 

Prince Ahriman 
Prince Discontent 
Prince Despair 
Prince Lust 
Prince Pride 



Queen Happiness 
Queen Reward 
Saraswati 
Fairies 
Elves 
Imps 
Chorus 



TELEPAH 
A DRAMATIC POEM 



ACT II 



Persons Represented 



PRINCE SIDDARTHA 

King Suddhodana Yasodhara 

Prince Nanda 

Prince Devadatta 

Demons 

Prince Ahriman 

Prince Discontent 

Evil Eye 



Q'ueen Justice 

Fairies 

Elves 

Brahman Priests 

Disciples 

Traders 

Princes, Imps, Guests, Brahmans, Buddhists, 
Chorus, Traders, Mendicants, Youths, 
Maids, Etc. 



TELEPAH 
A DRAMATIC POEM 



ACT III 


Persons 


Representee 


HARRA 


Indrani 


Shamgar 


Iras 


Mohammed 


Lampagie 


Abdel-Rhaman 


Irene 


Demons 


Fairies 


Prince Beelzebub 


Elves 


Prince Discontent 


Imps 


Prince Lust 


Arabs 


Prince Ambition 


Jews 


Evil Eye 


Christians 


Impo 


Greeks 


Dervishes 





Latins, Soldiers, Prisoners, A Messenger, 
Chorus, Attendants, Gamblers, Etc. 



TELEPAH 
A DRAMATIC POEM 



ACT IV 

Persons Represented 



UMENIE 

Harmis 

Shamgar 

Millet 

Mozart 

Tarn O' Shanter 

Demons 

Prince Beelzebub 
Prince Discontent 
Prince Despair 
Evil Eye 
Impo 



Flora 
Yetta 

Madam Millet 
Sister Anthony- 
Nurses 

Red Cross Nurses 
Nannie 
Fairies 
Elves 
Ghosts 
Witches 



Alchimests, Wizards, Legendarians, Scien- 
tists, Historians, Chemists, Artists, Mechan- 
ics, Peasants, Savages, Barbarians, Soldiers, 
Guests, Attendants, Etc. 



T E L E P A H 

ACT I. 

Scene i. 

Mount Meru.* Telepah alone. Time midnight. 

Telepah— 

Constrained in sluggish clay to bide my 

searching mind 
Doth seek mysterious force that called to life 

mankind, 
And thus hath hope to man a subtile force to 

lend 
Would conquer ills of flesh afore life's earthly 

end. 
Time, dissolution's agent fell, whose active 

claim 

* Mount Meru. - In ancient Hindu mythology, a fabulous 
mountain situated in the center of the world, in what is now 
known as Thibet. 80,000 leagues high. It was held to be the 
abode of Vishnu, and endowed with all imaginable charms. 
Mount Meru, in Oriental mytboloy, is in many respects, simi- 
lar to the Grecian Olympus. 



Doth dissipate each form, and it be quick or 
lame, 

Rare mist or hardest gem, hath blast my clay 
with age, 

And made of vigorous frame a weakly totter- 
ing cage. 

Still whilst this form now feebly holds my 
higher life 

I crave, with love tow'rds man, continuance 
of my strife. 

To lift life's caul-like veil of seeming endless 

fold 
I strove, in thought and deed, to reach per- 
fection's goal, 
And mastered thus the wizard force through 

magic charm 
To summon powers of good, as well as those 

01 harm. 
"Obey the Will above," the Powers of Good 

proclaim, 
While aid of Evil's Shades at mortal's soul 

doth aim. 
Thus vile Prince Discontent his aid would 

oft have given, 
While good Queen Happiness, by whom from 

man he's driven, 



Like coward slave in chains, to souls in end- 
less fire, 

Divine contentment pleads as soul's most pure 
desire. 

Again this night, on quaked Meru's high, 

rumbling tower, 
I lord of Veda* seek through R'ichi* wizard 

power. 
Night's evil Shades here wage fierce war 

'gainst Powers of Day; 
Hurl plague-death winds* that change what's 

quick to lifeless clay, — 
Fields that are rich endowed with nature's 

bounteous favor 
To fruitless wastes, — and make despair man's 

nearest neighbor. 
Again, in night's dark arch, this very mid- 
night hour, 
I feel the force that to its will bend demon's 

power ; — 
Compels Shades to obey enchanting wizard 

spell, 

* Veda— Knowledge. 

* R'ichi— Oldest poets of India. Title given to the inspired 
poets of the Vedic hymns. 

* Hurl Plague- Death Winds— The southwest monsoon be- 
comes a dry wind, which scorches up vegetation, before it 
reaches the Coromandel coast. 



— 10 — 

And calls their shapes e'en here from dismal, 
frightful hell. 

Therefore now hear! Thou foulest fiend of 
Darkness ; 

Thou meanest, servile imp — opposed to mor- 
tal's highest, holiest aim ; 

Thou snarling jackal, who, e'er unappeased, 

Devour'st all of motives pure, of purpose 
grand 

That mortal man may dream, may think, may 
do; 

Thou foul creation of dark Chaos, 

Who art fittly named Prince Discontent, — 
Hear me ! 

I, the wizard Telepah, command thy presence 
instantly ! 

Appear! Prince Discontent, Appear! 

(Enter Prince Discontent) 

Prince Discontent — 

We heard, we felt, we saw, we smelt, 

And by the sense of taste perceived — 

As mortal man would say, — ha ha, 

Thy fierce command; 

Whereas in truth through endless space, 

Like knell of doom in boisterous synchrony, 



— II — 

Concurrent vibes, responsive to thy awful 

power, 
So fiercely through our very essence surged, 
That by their force 
They tossed us here into thy presence. 

Telepah— 

Hold! I, the wizard Telepah, command! 

Thou art not here but to obey ! 

My power o'er thee thou knowest well. 

By this same power I now command 

Of thee, Prince Discontent, 

That thou reveal to me 

How, where, and when, 

Mortal to mortal, through endless space 

His inmost thoughts may tell. 

Prince Discontent — 

Dread wizard Master this I cannot do. 

Telepah— 

Master me not. Command do I ! — Obey must 
thou! 

Prince Discontent — 

By Chaos dismal dark I swear 

This gift to mortal I dare not bear. 



— 12 — 



Telepah— 

Fairest Queen of realms of Day — 

Mortal's joy assuring Fay, 

Sweet Q'ueen Happiness, please repair — 

Prince Discontent — 

Oh I sue thee ! Beg thee ! Spare ! 

Do not summon dread Queen Happiness from 

thence, 
Or if thou wilt, unchant me first and let me 

hence. 

Telepah— 

Silence ! Foul, monstrous spleen from Evil's 

cave. 
No patience I with trembling, quaking knave. 
My stern command thou wilt obey, 
Or chained from hence thou 'rt cast away. 

Prince Discontent — 

Write me thy soul, and Ahriman* I swear, 

* Ahriman— In the Zend, anhro mainyus. i, e., the malig- 
nent, destroying spirit. In the doctrine of Zoroaster, whose own 
leading idea was undoubtedly monothism, there is nevertheless, 
in its speculative philosophy, an apparent dualism which makes 
Ahriman the original source of all moral and physical evil; the 
chief of devils; the king of darkness and death, and consequent- 
ly the enternal enemy of the kingdom of light. As herein em- 
ployed Ahriman conforms to the Hebrew significance of Baal as 
lord, owner or master, and in this sense Beelzebub is later sub- 
stituted for Ahriman. Therefore Beelzebub, in Acts III and IV, 
is intended in that sense in which the name became, in course of 
time, commonly employed, namely, as chief of evil spirits. 



—13— 

Will speed thy cause, and give thee youth 

'tout care. 
'Tis he alone who holds the key 
That solves correct thought's mystery. 

Telepah— 

As powerful, as bold and fearless am I known ; 

No Prince from Darkness' realm my soul shall 

own. 
O'er Ahriman my power 's less no wit 
Than 'tis o'er all thy ilk, — be't prince or chit. 

Prince Ahriman where'er thou art — 

In space remote or in form's inmost part; 

In hell, on earth, or star unnumbered ; 

In water, fire, or mist encumbered ; 

On land or sea — in cloud or air ; 

Restraint, or free for anywhere — 

I, the wizard Telepah command ! Appear ! 

Prince Ahriman ! Appear ! Appear ! 

(Writing at a table) 

Of all there was through thought, research, 

and deed revealed 
On that, my dearest quest, the mystery of 

mind, 
The import of this record may convey my 

thoughts to man. 



— -14— 

Complete must I its journal now to present 

time. 
How strange this misty cloud that now sore 

dims my eye, 
And now, with heavy weight, e'en lames my 

hand. 
Oh cruel fate that doth decree, 
For form in mortal frame, 
So short a span of life. 
Make haste clogged mortal clay, — 
Fast doth life's essence ebb away. 

Prince Discontent — 

What's mortal of great Telepah is passing 
fast !— 

To action now! This midnight hour may 
prove his last, (aside) 

Unending, careless youth, invest with joys 
untold, 

Thou shalt have from Ahriman, who will un- 
fold 

Soul's mystery to thee, and will reveal beside 

How thou may'st win, command, and rule as 
bride, 

Earth's fairest, joyful maid if but thy soul 

Thou write'st me in thy blood upon this 
scroll. 



—15— 

Telepah— 

Disturb not helpful toil thou prating clown, — 
More weighty this than wanton's smile or 
frown. 
(Prince Ahriman appears behind screen) 

Prince Ahriman — 

What's this? The Wizard Telepah in death's 

near path? 
Haste Pride, Despair, and Lust; — All with 

your train 
Haste here and lend your aid. 
Each Prince of Darkness play his proper role, 
Lest Chaos' kingdom lose great Tel'pa's soul. 

(aside) 

(Enter Prince Despair as an old man) 
Prince Despair — 
Old and withered, lame and sore; 
Toothless, blind, and robbed of taste and 

smell ; 
Deaf and feebly weak of speech — 
I wend no further on life's thorny path, 
But here will wait the birth' of endless misery 

— death. 

Telepah— 



— 16— 

Blind and deaf: Share what I have, 'tis freely 

thine. 

(Prince Ahriman comes forward. Prince 

Pride and Lust with train of Imps 

and Elves appear.) 

Prince Ahriman — 

Thine ear shall dead to sound no longer be. 
Take also taste and smell, and now, e'en see! 
Youth will I give thee too — and wealth untold 
If thou but bond to me, in blood, thy soul. 

(Hands scroll to Prince Despair) 

Prince Despair — (Signing scroll) 

Would just one year, one day, one hour 
Of youth and wealth be mine 
I'd bond ten thousand thousand souls, — 
And they were mine to sign. 

(Is transformed into a youth) 

Prince Ahriman — 

Great Telepah we offer, bond and token free, 
Each of us his service and good will to thee. 
Ask for what thou wilt: Youth, wealth or 

high position, 
Love or all things else we'll give without 

condition. 



—17— 

Telepah— 

Thou speak'st in words too smooth and fair, 

Ahriman, Prince of Night, 
And corn's! with train uncalled and loathful 

to my sight. 
Whate'er thy scheme in this may be 
Send these away and 'tend to me. 

Prince Ahriman — 

Thy slighest wish is highest law to me. — 

With this my train I'd clear soul's mystery. 

Telepah— 

I trust thee not:— Yet have thy ^ ay. 
Reveal how thought to thought' through end- 
less space may sway 

Prince Ahriman — 

Gladly do I answer thee : — 

All unreserved, unbound, all free. 

Such wavey course from lightning's force 

As circles free throughout al! space, 

Which minds unites, through day, through 

night, 
Will carry thoughts from place to place. 
Then take a course from lightning's force, 



— 18— 

Lay path with nicest skill, — 

The path directs the mind's effects 

All subject to thy will. 

Prince, tarry here and make full clear 

How thought to thought will travel, 

From place to place, or through all space, 

All psychic knots unravel. 

A Power calls I must obey — 

But will return without delay. 

(Retreats behind screen) 

Prince Despair — 

O glorious youth ! O beauteous world ! 

Come Princes fair — for less than Princes ye 

cannot be — 
Here's gold untold — There jewels rare, 
Be my friends and show me entertainment. 

Prince Pride — 

With vigorous youth and wealth untold 

Greater than any prince art thou. 

Thine it be to rule and sway — 

Our mean selves most humbly must obey. 

Prince Lust — 

Sweet Prince allow r s us. 

(Ballet by Imps and Elves.) 



—19— 

Does 't please thee? 

Note yonder maddening troop. 

Eyes ne'er beheld such shapely group. 

Can limb contort in more harmonious grace? 

Or fairy boast more lovely face? 

Not poet's soul in Muse's sphere 

Shapes forms divine as gambol here. 

Prince Despair — 

Oh Prince of Joy let me embrace them all ! 
For each, each mortal's soul would sin and 
fall. 

Prince Lust — 

Wait, eager youth, for love of better fashion: — 

See! Saraswati* comes, the Queen of love's 

sweet passion. 
Not Saraswati known to mortal eye, 
But Goddess, who celestial beauty doth defy. 

(Enter Saraswati. Prince Lust and Prince 
Despair advance to meet her; Prince Despair 
and Saraswati then lead the revelers. Prince 
Ahriman now comes forward and leans over 
Telepah, who is again engaged in writing.) 

* Saraswati— In Vedic mythology the name of the wife, or 
female energy, of the god Brahman. Transformed into a beauti- 
fql woman she was sold by the gods to the Gandharwas in ex- 
change for Soma.— Aitareya Brahman'a. See note on Soma 
page 37. 



— 20 

Prince Ahriman — 

No look, no thought, save of disdain 

He vouchsafes on this scene profane, (aside) 

By man despised, by children jeered, 

B}' knave and fool nor liked or feared ; 

From heaven barred, forever damned, 

In hell's vast regions torture crammed, 

Are such gross clowns as yonder pair 

Whose wanton lust reaps quick despair. 

That fool soul whom I youth have given 

No glory 'd add to hell or heaven. 

Our kingdom's full of such as he, 

Despised by all as despised by thee. 

Thy master mind frail thought abhors, 

But betterment of man adores. 

Therefore great Wizard Sage there see 

The life I'd freely give to thee. 

Scene II. 

A living picture appears on the mountain rep- 
resenting Youth, Art, Knowledege and 
Modesty. 
Telepah — 

Enough of this dissembling fiend ! 
From purpose great I've ne'er been weaned, 
(Queen Happiness Appears) 



-21- 



In death, in truth, my lips shall say 
"My soul leaves pure this mortal clay." 

(Telepah expires) 

Queen Happiness — 

Why lingered here in lecherous revels 

Thy motely crowd of towsie devils? 

Wert come to cheer? Or view and scan 

Flight of pure soul from mortal man? 

Know ye, his soul's beyond Night's power. 

Ah, now ye fret and curse and glower. 

Change habits false for demon's garb, 

Then for Night's realm in chains and barb 

Depart as soon as ye weak slaves 

Have done true dance of hellish knaves. 

Devils' Dance, by Demons, Imps and Elves. 
(Exit Demons, Imps and Elves. Enter 
Queen Reward and Train.) 
Queen Happiness — 

Poor mortal clay. Thou still art prison 
Of Tel'pah's soul — 't has not yet risen. 
So close to earth would he it bind, 
By bonds of love tow'rds all mankind, 
That he did plead and fervent pray, 
His soul should many a cycle stay 
In this sphere's sphere of active reach 



— 22 — 

Until it both could solve and teach 

The mystery of the soul of man; 

And how through thought a power can 

Transmit the good through space at will — 

The bad repel and all strife still. 

'Tis thus ordained his soul shall stay, 

New cloth'd at times in form of clay, 

Until it solve task self imposed. 

Nor shall it be in rest reposed 

Until at end of earthly day 

When sun and stars shall pass away. 

For this he prayed. — For this he sought, 

For this with good 'gainst evil fought. 

(An apparition appears in form of an eye as 
Evil Eye.) 

Q'ueen Reward — 

In shroud of light reflecting, purest gems in- 
fold, 

Then through rare air take sacred clay of 
Tel'pah's soul. 

Full many leagues from here, tow'rds sea in 
balmier clime, 

In holy ground Tranquillity, there be its 
shrine. 

There shall its clay-germ take new form — 



—23— 

shall grow a tree* 
That shall for ages live — shall self-renewing 

be; 
Shall bear both fruit and seed; And from its 

stately wings 
Fresh roots, new trunks, new trees alike in 

kind shall spring. 
Nor shall charmed life of Palm dispute its 

monarch sway, 
But in contentious strife shall but itself 

decay. 

Its trunk and limb gowns shall have wondrous 

magic spell 
That keeps the strong in health — the sick it 

shall make well. 



* Both, the Banyan and the Bo tree are a specis of fig, and 
while the Bo tree, or so called "Sacred Tree" is the tree beneath 
which, according: to Buddhaistic belief, Prince Siddartha (The 
Buddha) received divine revelation, the lines are also intended 
to apply to the following characteristics of the Banyan : As is 
well known, the Banyan sends shoots downwards from its 
branches, which, when they have rooted, become stems, the tree 
in this manner spreading over a great surface and enduring for 
many ages. Some have been described as covering a space suf- 
ficient to contain 7,000 persons and as having more than 3,000 
stems, many of them equal to large oaks. Seeds Qf the Banyan 
are deposited in the crowns of palms by birds, and send down 
roots which eventually kill the palm; the bark of the tree is 
used as medicine by Hindoo physicians; the juice to relieve 
toothache and also as an application to the soles of the feet 
when inflamed. The branches are usually covered with mon- 
keys, birds and enormous bats; the monkeys eat both its large, 
ovate, heart shaped leaves and small sized fruit. The wood of 
the Banyan is light, porous and of little value. 



—24— 

From pain and ache its blood shall take the 

sting, the name; 
Shall cure sharp ills of head and ease the tired 

lame. 
Its leaves, its fruit, shall both be toothsome, 

wholesome foods; 
Beneath its shades shall rest vast multitudes. 
For man and beast full ample shelter shall it 

form 
'Gainst noonday's scorching heat, 'gainst rain, 

'gainst wind and storm. 
To end of world, in every clime where man 

may be 
Shall it be known — Shall it be called ''The 

Sacred Tree." 

Evil Eye — 

Ha! Ha! He! He! A master technicality. 

No charm hast laid on body of tree. 

My curse : 

To man its wood shall useless be; 

Mean bats it shall — huge vampires draw. 

He! He! 
Queen Reward — 

Did'st hear that voice, that cursing cry? 
'Tis from the nameless Evil Eye 



-25- 



Still for perfection the gods themselves must 

strive ; 
Most faultily did I the charm contrive. 

(Queen Happiness and Queen Reward and 
train slowly ascend in cloud with Telepah.) 

Song by Queens and train — 

O sacred clay of Telepah 

For mortals use now newly made 

Such life's germ as great Veda saw 

Thy brother-love of him had prayed. 

We take thee to Tranquillity, 

That sacred, blessed ground, 

Where thouTt be tended tenderly 

By Fays in holy round. (Exeunt.) 



ACT II. 
Scene I. 



India — In Grove Tranquillity. 

Prince Siddartha beneath the "Sacred Tree"* 

— Time, near midnight. 

Prince Siddartha — 

O Sacred Tree thou bidst me rest beneath thy 

* "Sacred Tree"— See note page 28. 



— 26— 



wings 

To gather strength, in sleep's repose for mor- 
tal clay, 

This solemn hour, when are revealed deep, 
hidden things 

To soul of man whom love for all doth stir, 
doth sway. 

I, child of clay, have freely slaved to higher 
power 

Through love tow'rds man, tow'rds beast, 
tow'rds bird, tow'rds all there is 

From life to death, from germ to germ, from 
seed to flower — 

To Veda's* light my soul, to find the sleep of 
bliss. 

Reveal, I pray, ye gods who guard the Sacred 
Tree, 

In sleep to soul, how all may sometime noth- 
ing be. 

My wife adored, my son belov'd, my father's 

crown, 
My home with life of ease, my friends I've 

left behind. 
Then in deep study, penitent, in humble gown, 

* Veda— From Sanskrit vid, know; hence, literally, knowl- 
edge. 



—27— 

In fast and prayer sought I for all sweet 
peace to find. 

My cause good powers speed — Aid me in that 
I seek, 

Aid me to teach to all where is a veiled re- 
treat ; 

That final resting place of man both strong 
and weak, 

Of beast, of bird, of all that's formed or un- 
complete. 

My prayer hear — Give to my soul that law 
divine 

Which, when to man 'tis given, reveals Nir- 
vana's shrine. 

(Prince Siddartha reclines beneath the Sacred 

Tree. Evil Eye, Queen Reward and 

Fairies appear in tree.) 

Song by Fairies — 

Peaceful sleep thy clay while to thy soul 
Mysteries of Tel'pah's life unfold. 
Thy prayer 's heard, allowed the plea 
That clear shall make things hid from thee. 
Why mortal lives — Why parts with life — 
How blessed relief he finds from strife; 
How mortal's soul, when race is run, 
May rest secure where all's "The One." 



—28— 

Evil Eye — 

Dare not reveal. Object for cause do I. 

Queen Justice — 

How cam'st thou here, thou nameless Evil 

Eye? 
Avaunt! Thou fiend! Out of our sight! 
Away from here to realms of Night! 
"No demon shall — No Evil be 
In Sacred Ground Tranquillity. " 
So 'tis decreed. So 'tis ordained. 
This Holy Ground thou hast profaned. 

Evil Eye — 

I'm here by right of curse of mine 
Pronounced by me 'gainst Tel'pah's shrine. 
At dawn of day of thinking men— 
Whose wizard spell holds us, and when 
Fay Q*ueen Reward, on Mount Meru, 
Imperfect charm round this tree drew, 
Then hurled I curse upon the wood 
Of tree that now for ages stood. 
My curse was fit — Was well devised, 
And dare not be by thee despised. 

In curse did I for bats provide ; 

For vampires, that they should abide, 



—29— 

Should come, should go, should be in tree 
In Sacred Ground Tranquillity. 
Small bat-shapes first of Demons few, 
That soon in size and number grew 
As guards grew slack, grew less severe, 
By Ahriman were ordered here. 
'Tis thus the realm of Darkness has 
Now demons here of every class. 

Queen Justice — 

On Mount Meru I know full well 

Didst curse pronounce queered holy spell. 

Still by what right dost now object, 

And to what act, and what effect? 

Evil Eye — 

This child of earth, this re-formed mass of 
changeful clay, 

This fleeting shape — -vibration fed and held in 
present form, 

Holds soul of him who stands, as mortals 
count, 

In ages past and age to come as King of mor- 
tal man. 

To Telepah, through his great wizard power, 

There was revealed, in fair contention for his 
soul, 



— 3°— 

By Ahriman a secret deep. 

This secret thus revealed no power imparts, 

no right confers 
On child of clay who meanly holds great Tel- 

'pah's soul, 
And dare not be to him revealed on pain of 

law which says: 
"Thou shalt not steal." 
Theft of mean things doth not this law alone 

include, 
But thee from right in all not thine it doth 

exclude. 

Queen Justice — 

Law not obeyed by thee, thou nameless Evil 

Eye, 
Yet fairly quite didst seek our aids right to 

deny. 
Say on : Why should not be revealed 
To this clay's soul all that's concealed? 

Evil Eye — 

To Telepah cleared Ahriman part of the book 

That Time records in nature's works, placed 

where man look. 
The fault's his own should child of clay it 

wrongly read, 



—3i— 

In false light see, its worth confound, advise 
not heed. 

What Ahriman to Tel'pah's former clay re- 
vealed, 

That Telepah in cryptic words hath firmly 
sealed — 

This child of earth himself the key to read 
must find — 

It is not his to take except through worth of 
mind. 

Queen Justice — 

All this was known to Telepah who deep hath 

hidden, 
In pictured form, all thoughts he e'er hath 

written. 
No good would come to mortal man, to mor- 
tal's mind, 
Unless he seek perfection's goal and thereby 

find 
What each attempt of thought conveyed to 

thought doth mean, — 
How picture of each separate thought must, 

shall be seen. 
From nature's book to read no aid to man 

give we 



-32- 



Save what through worth is his. True worth 
his aid must be. 

Song by Fairies — 

Arise ! Assume thy youthful garb of clay ! 
Behold thy past! Then future mortal stay 
Within earth's sphere, ere present form's 

decay, 
Will be revealed afore the break of day. 

(Exeunt) 

SCENE II.* 

Room in King Suddhodana's Palace. 

King Suddhodana, Prince Siddartha and Yas- 
odhara, his wife, Prince Nanda and At- 
tendants. — Time, Evening*. 

King Suddhodana — 

Beloved Prince, my son and Princes daugh- 
ter, thou most dear to me, 

A feast have I arranged where sportive games 

By princes royal shall be played. 

From far and near ar? gathered here the 
noblest youths, 

* This scene carries Prince Siddartha back to his vtnteitrer 
days and to the tinje before he left his father's court, and his 
wife and child. 



—33— 

The brightest, fairest, princely daughters 

That this our earth can boast. 

No fear of chilling love nee«1st have regards 

thy lord my son. 
For true, my child, thy beauty doth surpass 
That of the fairest maid, the loveliest dame 
Sun's morning greets or fair earth holds. 
Still not thy beauty's charm alone his love 

to thee doth bind : 
In love, in truth, in kindness, wit and every 

womanly grace 
Thou dost surpass thy sisters all, 
And fast dost hold, in love's sweet chains, his 

heart. 
But thou my dear beloved son— 
Thou broodst too much alone and keepst 

thyself aloof. 
Thou minglest scarce with men as fit thy 

station — 
Whilst time with age thy sire presses hard. 
Full soon must thou my crown, my scepter 

take; 
Must through fit rule, fit laws, new power 

make. 
Discard this day thy melancholy 
And enter all our sports with zest, 



—34— 

Thy people show thou dost excel^ 
That thou art 'mongst thy peers the best. 

Prinee Siddartha — 

Thy wishes we shall heed dear father mine, 
In filial love tow'rds thee our hearts incline. 
(At gesture from King enter Guests, Demons 
and Fairies) 

King Suddhodana — 

Thrice welcome friends! Thrice welcome all! 

In song, in dance, in feast, in games — 

In nectar sweet, distilled by gods, 

We'll revel here till morn night shames. 

Song by Demons and Fairies — 
Come join ye all in dance to love 
That quicks sweet passion bliss; 
That rules fierce God and timid dove — 
Rules King and vassal his. 

(Dance) 

Prince Siddartha — 

What's birth ? What's death ? What are life's 

vestures ? 
Is life but vanity? But mind vexation? 
Deep thought excite these passion gestures. 
On life's eternal state — Deep meditation. 



-35- 

Here are the choicest men will brave life's 

storm; 
Healthful, in vigorous youth, brave, strong 

and bold; 
Yet age will claim them all — death change 

their form, 
And new form then will give new death 

fresh hold, 
throughout time's endless flight life's repeti- 
tion 
Runs, linked wi^h age and pain, on ceaseless 

mission. 
(Song continued) 

To love then dance, to love then sing, 
To love that rules supreme ; 
May't all sweet joys, sweet pleasures bring, 
Make life ethereal seem. 

(Dance continued) 
Prince Siddartha— 
These strains of sound have life that dies 

away; 
The gems here worn now live — tomorrow die ; 
There lives the air we breathe each night, each 

day, 
Death laden all it is, s'en man's last sigh. 
And all that lives in death form doth but 

change; — 



-3^ 

From ills released, and from old age and pain, 
It takes new form — nor that it long retains, / 
But with new ills 'tis plagued — again 'tis slain. 
Today's life form didst from grim death form 

borrow, 
But yesterday 'twas star — What will it be 

tomorrow ? 

(Song continued) 

Then join once more in dance to love 

To quick sweet passion's bliss. 

Love rule fierce God and timid dove — 

Rule King and vassal his. 

(Dance continued) 

Prince Siddartha — 

Dear Princess mine my heart is sad, doth 

ache — 
Acute it feels the ills old age must bear ; 
How life, with frantic greed, doth tribute take 
From form of clay — the garment it doth wear. 
With love tow'rds man my heart's in sorrow 

rent; 
— -Must deeply think alone — Is there no way 
For man to 'scape this endless renascent? 
Can man release himself? Annul life's sway"? 
No more dare I in ease content abide — 



— 37— 

Love's duty calls — For all mankind I leave 
thy side. 

Vasodilat- 
es dearest heart let us withdraw, 
These revels high have thee unstrung. . 
Dream not so sad on nature's law; 
Take youth's fair rights. Our life's still young. 
Our love's still fresh — 'Twill ne'er be old, 
But our fond hearts 'twill e'er infold. 

(Exit Prince Siddartha and Yasodhara.) 

King Suddhodana — 

The night drives on in joyous pleasure — 
The moments eagle-wing their flight; 
Let us now 'tend to Vedic treasure, 
Give praise to Moon in Vaidik rites. 
The priests shall light the Sacred Fires, 
And Soma* then shall greet our lips — 

* Soma— At one time in Oriental theogomy and mythology, 
one of the most popular deities of the Vedic religion. He is 
then held the creator of the sun, the upholder of the sky, the 
sustainer of the earth, the king of gods and men, etc., etc. In 
one of the Vedic hymns the worshiper exclaims "We have 
drunk the Soma; we have become immortal; we have entered 
onto the light; we have known the fcods. What can an enemy 
do to us, or what can the malice of any moral effect?" The 
Soma-plant played an important part in the great Vedic sacrifices 
and the reason for itspopularity may be found in Its alcoholic and 
invigorating properties which the worshipers experienced when 
they drunk of it during religious ceremonies and feasts. 

Later, in the classic period of Hinduism, Soma became the 
god of the moon. 



-38- 

Exhilarate, quick love's desires, 
As youth love's honeyed nectar sips. 

(Enter Brahman priests who light the sacred 
fires and perform the rites in pantomime. 
They are followed by attendants who pass 
the Somi among the guests.) 

Prince Nanda— 

Yon breaks the morn! New day begitis ! 

In Time and Pleasure's meet Time wins ! 

(Enter Yasodhara) 
Yasodhara — 

My love ! My lord ! O King has fled ! 
Has gone to search for man laws new! 
Has left me less than widow's bed- — 
Dream-demon waked, gone him I knew! 

King Suddhodana — 

Search near and far ! Search everywhere ! 

Kingdom to him doth first news bear ! 

(Exeunt) 



—39— 



SCENE III. 

At the Mouth of a Cave.* Prince Siddartha 
Alone. Time, Afternoon. 

Prince Siddartha — 

Six times passed season round since Yasod- 

hara's side I left, 
To seek for what I've not yet found— life's 

endless, quiet rest. 
Stern rigor of ascetic life hath thinned our 

ranks, 
And thus my followers fell to five true friends. 
Prince Nanda, bravest, truest heart of all, 
Doth now lie ill to death in plague's strong 

vice. 
From search for herbs of virtuous power 
I just return, with prayer they'll ease his pain. 
(Enter Prince Devadatta.) 

Prince Devadatta — 

Alas, my prince, our heavy load of woe 
Is doomed to burdens new each day, 
That weigh our minds with care — 
That strike our form with pain. 

* Prince Siddartha is supposed to have spent. six years in 
severe asceticism, study ana meditation after he left his home. 
This scene represents him at the end of that period near the 
mouth of the cave that formed his abode. 



— 40— 

Foul winds and dry, that scorched the fields, 
Destroyed their budding green — have blown, 
And now hurled here the plague. 
Prince Nanda, whom this fell disease hath 

touched, 
Has just this moment died. 
We are but mortal men — Thy search is vain 

we know; 
No more we suffer here. This hour tow'rd 

home we go. 

Prince Siddartha — 

Life's sorrow never ends. Dost say our friend 

is dead ! 
That wondrous mind must in new form again 

be plagued. 
And even ye must leave? Dear, faithful, kind 

good friends 
Take sad adieu : I must alone seek where life 

ends. 
(Exit ^Prince Devadatta, Enter Prince Ahri- 
man) 

Prince Ahriman — 

Forsooth, thou'rt left alone. Hast each 

friend lost. 
Cam'st from afar to seek at heavy cost 



—41— 

What, hadSt thou't found, 'twould not the 

labor pay, 
J Twould not help thee nor ease thy neighbor's 

stay. 
Thou still hast youth; doth still youth's vigor 

own; 
Hast wiie, hast son, hast wealth : Be victor 

known ! 
In love, in power and all its mighty sway 
Shalt drink joy's cup as youth of endless day. 
If but thy useless search thou dost forego 
On thee my richest gifts I would bestow. 
Thy wealth, thy power shall by none equalled 

be; 
E'en gods themselves shall homage pay to 

thee. 
Earth's fairest maids shall sweetly lull on 

sleep — 
With heavenly strains, entranced, they shall 

thee keep 
In dream-land's vast, enchanting, blissful 

dream, 
Mid splendor visions mortal ne'er hath seen. 
Then, when thou wak'st, choose from dreams 

thou didst see, 



—42— 

And day transformed to dream's conceit shall 
be. 

When pleasure wanes then merrily dream 
again — 

Let dream invent fresh schemes, new pleas- 
ures then. 

Transformed shall be this waste of flowers, 

And they transformed, show dream's rich 
powers. 

SCENE IV. 

Transformation Scene. 

A barren field is transformed into a flower 
garden whose flowers then show as fairy 
like Elves. 
Song by the transformed Elves who dance 

around Prince Siddartha. 
First Elf: Sweet Prince I woo thee, 
Second Elf: Sweet Prince, but choose me, 
Third Elf: My style is tasteful, 
Fourth Elf: My movements graceful. 

Elves in chorus — 

My heart is true-u-u, 
With love e'er new-u-u, 
Shouldst thou prove cruel 
'Twill surely break in two. 



—43— 

Fifth Elf : Sweet Prince be not so sad, 

Sixth Elf : Sweet Prince I'll make thee glad, 

Seventh Elf : I'll make thee merry, 

Eighth Elf: With me please tarry. 

Elves in chorus — 

My heart is true-u-u, 
With love e'er new-u-u, 
Shouldst thou prove cruel 
'Twill surely break in two. 

Prince Siddartha — 

Must ye too die, and take new form ? 

Then live again in worse hell-storm? 

Prince Ahriman — 

Elect sweet Prince to dream youth's bliss. 

This endless joy thou oughtst not miss. 

Prince Siddartha — 

Thou too must die? New form must take? 

'Twixt thee and I is there that links? 

Is there a tie so near us binds 

That when freed soul to thy depth sinks 

Exalted sphere again it finds? 

Prince Ahriman — 

First Prince am I of gifts 'tout number. 



—44— 

And blissful dreams with endless slumber — 
The gift thou seek'st — I'll give to thee. 
Shall it be thine? All duty free? 

Prince Siddartha — 

Dost but confound — but misconstrue — 

My just intent, my purpose true. 

'Tis for mankind, thee, all that is, 

— Not me alone — that I seek bliss. 

Poor souls, and thou false friend, adieu. 

(Exeunt.) 

SCENE V. 

Grove Tranquillity. 

Queen Justice, Prince Discontent, Evil Eye, 
Fays and Imps. 

Song by Fays and Imps. 

Fays — 

Who ardently deep knowledge seeks, 
Unselfish to the purpose keeps 
Man's rarest gem, pure love to reach- 
To teach to man — him we too teach. 
Imps — : 

Who would the world, each man reform— 
Our pleasure gifts would down with scorn ; 



—45— 

Would, selfwilled, kill sweet passion's charm, 
Him we oppose — seek to disarm. 

(Enter Prince Siddartha.) 
Fays and Imps — 

We greet thee thou 'mongst mortals best, 
Who seeks, alone, for all sweet rest. 
Ask what thou wilt. Free take our aid; 
Well and with care weigh offers made. 

Queen Justice — 

Thou soughts for light, O Prince! Didst pray 

life's book to read. 
Probation proved, indued art now for wisdom 

deeds. 

Prince Discontent — 

Worth measured power. Its sphere extends 

throughout all space — 
To heavens far, through hells, through earth 

and meanest place. 

Prince Siddartha — 

Kind Fay and evil Shade would aid me — give 
advice? 

Reveal for what I've prayed in words com- 
plete, concise. 

Give law through which all may rest in con- 
tentment's day. 



- 4 6- 

Q'ueen Justice — 

In mortars realm there is a law for man to 

read- 
Seen everywhere. It hangs on star, in rain- 
bow's bead ; 

On valley's leaves and flowers, on highest 
mountain peaks, 

In earth's rebellious force that quaking free- 
dom seeks. 

Now quiet brook, now silvery rill writes on 
scrolls — 

Then cloud to cloud in thunder voice its 
mandate rolls. 

Read its first Writ — Great wizard Tel'pah did 
it write. 

'Tis hid in secret signs, made plain by true 
worth's might. 

Where worth discerns the secret key 

Contents at glance be known to thee. 

Prince Siddartha — 

Symbolic. Hieroglyphics 'ranged here to 

excite 
The sense of sound, of taste, of smell, of touch, 

of sight, 
Are graduated, penciled, shaded mild and bold, 



—47— 

Formed in relief, then sunken deep — made 

soft, then cold, 
Now strong, now weak, to thus convey the 

deep intent 
Of this most sacred Writ : What's by each 

figure meant. 
The key: Such symbols choose as subject 

import gives, 
Then read in that pure thought which for all 

mankind lives. 

Evil Eye — 

Hast solved the key ! It was for man great 

Tel'pah strove 
— All in the Universe includes thy greater 

love. 

Prince Siddartha — 

What Telepah here wrote is now revealed to 

me 
As thought intent construes.— Do both our 

minds agree? 
Can signs or words convey, unchanged, just 

what we feel — 
Just what we mean? Doth force unknown our 

thoughts conceal? 



- 4 8- 

Is pure thought pure to thought conveyed, 

say, Evil Eye? 
Or may't be changed? And why art cast a 

sham? Wilt die? 

Evil Eye — 

No words, no signs, no power known to shades 

or man 
Beyond its realm, its sphere, its power thought 

takes, nor can. 
I'm doomed to numerous meaner hells and 

there, in pain, — 
Devoid of sight, of sound, of form — to die 

again. 

Prince Siddartha — 

And thou, Fay Queen, hast reached the final 

goal? 
Canst say, doth thought pure thought convey 
to soul ? 

Queen Justice — > 

Beyond my sphere are pure perfection's 

realms. 
Pure thought on mortal's soul alone depends, 



T E L E P A H 



KSg 



A DRAMATIC POEM 



BY J. A. SALICK 
ii 



VOLUME II. 



wo copies | 

Tkv / S /** 7 

« 4 



COPYRIGHT 1907 BY J. A. SALICK 
All Rights Reserved 



It should be expressly understood that 
any and all kinds of performances of this play 
are forbidden unless consent is first obtained 
from the author. J. A. Salick. 

Watertown, Wis., October 28, 1907. 



—49— 

Prince Siddartha— 

The light I sought I clearly see! Rejoice ye 

• all! 
There 's hope for all that is. All! All, may 

rise — may fall. 
All seek perfection's goal ; There find the final 

coma; 
That peaceful, quiet sleep of bliss, — the blessed 

Nirvana. 

Song by Fays and Demons — 
Thou art the Buddha ! We sing thy praise ! 
Through thy great love will all be raised. 
Thou show'st the way will evermore 
Lead all to blessed Nirvana's shore. 

Prince Siddartha — 

Farewell friends now, — I go to teach new law. 

To teach to all mankind all that I saw. 

(Exit Prince Siddartha) 

Evil Eye — 

Prince Discontent keep Buddha close. 
His teaching will so popular be 
That priest-craft soon will it oppose. 
Corrupt his monks — The King too see. 



—50— 

Queen Justice — 

Dost thou wish no release from burning pain, 

But wouldst thou sink and always sink again? 

Evil Eye — 

When mortals' aid we have will conquer Day 
— Then shall we win to Chaos the soonest 
way! 

(Exeunt) 

SCENE VI. 

Open Field — Several Traders and Attendants. 

First Trader — 

Prince Siddartha, now the great Buddha, 
comes this way with his disciples. 

Second Trader — 

Let us stay to hear him. I think to join his 
creed. 
(Enter Prince Siddartha with Disciples.) 

Prince Siddartha — 

I see my soul, in ages gone, in mist involved; 

See it form-clad emerge, and see this form 

dissolved. 
Again it takes new form — Its dress again 

decays ; 



—5i— 

It throws off present clay; — Wears forms of 

future days. 
Still, still it passes on. — Wears forms of every 

hue; 
Takes that of pleasing sound, then light that 

days renew. 
A plant, a shrub, a tree, a flower now forms its 

gown; 
Then force that mountains moves is changed 

for softest down. 
Its form now runs a stream where it as ser- 
pent hissed, 
— On runs this stream of life — again dissolves 

in mist. 

And thus from mean to grand, as well as 

grand to mean, 
Through every state of life — from seen to 

what's unseen, 
Goes on the endless round. No Gods can 

check or stay,— 
No prayer from man to Gods can hold it for 

a da}^. 
Each life by will alone, alone itself can teach, 
Alone itself can guide a higher life to reach. 
Can through kind deeds and aid, tow'rds man, 

tow'rds beast and all, 



—52— 

Save backward step of life. — Can rise instead 

of fall. 
Can reach perfection's shore ; find rest for 

tired soul. 
Can find Nirvana's shrine — life's peaceful, 

restful goal. 

Then teach to every man how he the goal may 

reach ; 
How he the law may know, how he the law 

may teach. 
How endless, ceaseless, strife — how time, old 

age, and pain, 
Nirvana's rest subdues, Nirvana doth enchain. 
Each man's belief respect, — thus strengthen 

ye your own. 
Help both with heart and hand; Worth judge 

by worth alone. 
The good alone transmit; With good the bad 

repel. 
— With good ye'll conquer earth — With good 

redeem e'en hell. 
Thus Telepah, whose soul now lives in this 

poor clay, 
Would teach to all through me. Thus teach 

to end of day. 

(Exeunt.) 



—53— 

SCENE VII. 

Benares* 

A Common in the City. 

A Concourse of People, Old and Young. Brah- 

mans, Princes, Traders, Mendicants, etc. 

Maids and Youths Waiving Boughs 

and Banners. 

Song by Populace. 

Hail to Buddha! To Buddha hail! 

He comes the law to teach 

That leads all to Nirvana's vale, 

Where death no one can reach. 

Where life will sleep the sleep of bliss, 

Where death no more shall be ; 

Where sorrow ends ; where pain's end is ; 

Where all sleep tranquilly. 

(Enter during the song, Prince Siddartha and 
his Disciples, followed by Yasodhara. The 
Disciples make room for Yasodhara who 

* Writers on Buddha and Buddhism claim Benares as the 
city where Prince Siddartha, the Buddha, first preached, or, in 
the consecrated phrase, "turned the wheel of the law," Prince 
Siddartha, the accepted founder of Buddhism, is supposed to 
have taught about the sixth century B. C. He was the son of 
Suddhodona, king of Kapilavastu. Kapilavastu is a few days 
journey north of Benares. 



-54- 



takes her place at the feet of Prince Sid- 
dartha, remaining there during the dis- 
course.) 

Prince Siddartha — 

There is a place of tranquil rest, 

That every man who will may find ; 

There is a law reveals a state 

Gives blissful rest to tired mind. 

I am come here the way to show, 

The path, that leads to peaceful rest; 

Where birth and death shall rule no more, 

— Where life with sleep shall shall e'er be 

blessed. 
To reach this shore soul must be king : — 
Must body teach how to obey, 
Then through deep meditation will 
Pure thought alone end sorrow's sway. 
Despairing man cries out aloud 
Why doth old age weigh all with care? 
Oh why is pain, why sorrow's tears? 
Oh why are ills no man ought bear? 
— Why am I here? Why must I live? 
And why must death o'ertake my clay? 
— The origin of all is birth, 
Nirvana ends its troubled sway. 



—55— 

Wouldst thou then find Nirvana's shrine 
And thus repose for soul attain, 
Then learn the rule of life that leads 
Thy higher self to rest's domain. 
That first, supreme, and hallowed law 
"Thy father heed" this first obey. 
Seek not in frivolous garb to find 
The road to rest. — To pomp say nay. 
Choose not rich food nor drink,— but plain; 
Debauch not soul nor worth w r ith gold. 
Sing not in ribald mind, nor crave 
What is not thine through worth of soul. 
Thou shalt not curse, nor foul words use ; 
Thy neighbor not with word abuse. 
No man shalt thou with tongue annoy; 
Nor shall lust e'en thy thoughts abuse. 
Shed thou no blood — 'twould curse thy soul 
False oath swear not nor speak mean lie. 
Recline not in luxurious ease; 
Wrong thou no one — nor low, nor high. 

Not these commands alone obeyed 
With scrupulous care, will show the way. 
Thou must, in deeds, show fellow love, 
Show charity — give aid each day. 
Must make amends for every wrong; 
With fellow man must patient be. 



-56- 

Must have more love for all than self 
— Thou livest for all — each lives for thee. 
Must be resigned when fortune frowns, 
Make peace when man in anger quarrels; 
In kindly deeds thy days must pass, 
With courage face life's lowering squalls. 
In purity of thought alone 
Meet friend and foe — meet wife and child, 
To teach and guide — to aid and cheer 
Each with kind deeds and counsel mild. 
Pure thought's soul's hightest faculty, 
The mightiest of all its forces. 
Obey thought's rules, — Nirvana reach, 
Rest there from life — its troubled courses. 
(Prince Siddartha stoops down and raises 
Yasodhara.) (Exeunt) 



—57— 

ACT III. 

Scene I. 

A Common in Mecca 

Harra Alone— Time, 7th Century A. D. 

Harra — 

Swayed by the Muse to thoughts sublime, 
Thoughts harmonized to beauty's power, 
Thoughts synchronized to throbs divine 
That stirs man's heart like summer shower, 
Stirs Arab's home of yellow sand; 
To thoughts more clear than rarest sky, 
I, Harra, who my past have scanned, 
Hold Tel'pah's soul — seek mankind's joy. 
No form I held throughout past ages 
Hath changed the purpose of my stay, 
For still I seek in nature's pages 
To find for man contentment's day. 
Love teaching Buddha clearly saw, 
When his clay held great Tel'pah's soul, 
That clay-form, to obey the law, 
Must subject be to soul's control. 
He saw that soul to soul reveals 
Thoughts that to form of clay seem flawed. 
Clay thus bedims — Form thought conceals. 






- 5 8- 



Beyond my clay seek I the law. 
(Fairies appear during the following lines) 

In tales of tender deeds of love, 

In verse, in song of powers high, 

There lies a charm that finds above 

Contented, lasting, endless joy. 

Oh Muse ! To thee I sing — I pray, 

To thee I consecrate my soul; 

For fellowman on earth I stay 

To aid him find thy heavenly goal. 

To teach him music of the wind ; 

The rhymic shift of desert sand. 

The harmony that he may find 

In night illumed by starlight grand. 

In light of moon — In light of sun, 

Its tints with which it paints each tree, 

The hill-tops, fields, the streams that run 

Refreshing cool through land tow'rds sea. 

The music of the night to teach him, 

— How melody of tired sound, 

Like man himself — fatigued in limb, 

Is restfully in slumber bound. 

The music of the infant's coo, 

Held close by mother's fond embrace; 

Of childish voice that gladdens you 



—59— 

In palace as in desert waste; 

Of tuneful shouts, high keyed and strong, 

As Arab youths their camels start ; 

Of laugther peals, clear, ringing, long, 

From desert queen's pure, joyful heart; 

Of sidelong look, of maiden blush 

As youth and maid as lovers meet; 

Of careful move, of reverent hush 

With which young pair their first-born greet 

Of father's pride, his praise, good cheer, 

When course of time brings son to son ; 

Of mother's fret, of mother's fear 

As daughter gives her lord his own ; 

Of age with youth upon its knee, — 

In song, in verse, in tale 'twould reach 

Concurrent joys — again youth be — 

Then happily die — This do I teach. 

Song by Fairies — 
Responsive to thy songs of love, 
Thy tales of aid, thy verse of cheer, 
True heart, in joy given from above^ 
Be, love confessed, thy helpmate dear. 

True will she be in love through life; 
Through endless time thine will she be. 
Brave will she face with thee life's strife, 



Share pleasure days — Bring joy to thee. 

(Enter Shamgar.) 

Shamgar — 

Jerusalem ! Jerusalem ! With heavy heart, 

In sorrow, grief, and pain, did I from thee 

depart. 
'Mongst peoples strange must Israel now raise 

its cry 
To God of Abraham — Jehova Thou on High. 
Thou Lord Supreme hear us! Look kindly 

on our plea; 
Give us Thy Holy City — there to worship 

Thee. 
Distressed we call on Thee in prayer, in verse, 

in song, 
"Our sins forgive, — in patience have we suf- 
fered long; 
In anger smite no longer; Call us home once 

more, 
Devout to worship there, and praise Thee 

evermore. " 

Song by Fairies — 

Through greed didst thou Jerusalem lose ; 
Didst Mammon for Jehova choose. 
Doomed art to wander here and there, 



— 6i— 

Without a kingdom anywhere ; 
A race oppressed until that day 
When brother-love all men shall sway. 
Then shall thy worth lend mankind might 
When worth 'gainst wealth finds which is 

right. 

(Fairies disappear, enter Mohammed) 

Mohammed — 

There was revealed to me, in dream last night, 
In Sacred Mecca here should greet my sight 
An Arab, from the Yemen land afar, 
Who's Harra called, and an Israelite Shamgar. 

Harra — 

I'm Harra and do from the desert hail. 

Shamgar — 

Sharngar I'm called — a son of Israel. 

Mohammed — 

My dream did say an Astrolog wert thou 

Whom stars informed what each portends, 

and how. 
That thou art great wih riches blessed. — 

Both wise; 
Both scholars, versed in that man mystifies, 



—62— 

Harra — 

Thy dream concerning me is part correct ; 

I note the stars. — On matters grave reflect. 

Shamgar — 

Much of my time have I in study spent 
To find the way to God ; Some things of value 
lent. 

Mohammed — 

The worldly man in weakness and in sin is 

wrapt ; 
Has little thought of . soul — through demon's 

wiles 'tis trapped. 
Knows not true God, His law, nor Prophet 

whom He sends; 
To image vile of wood, of stone, of clay he 

bends. 
No thought of God Supreme claims his im- 
mortal soul, 
But fast idolatry in heathen bonds it holds. 
Revealed there was to me, in troubled dream 

the law 
That mankind will redeem. — Shalt know all 

that I saw. 
My dreams command my aid, and thus with 

word, with sword 



-6 3 - 

I shall, with deeds, obey command of Him, 
our Lord. 

Will ye my purpose speed? Wilt give me 

kindly aid? 
Wilt me assistance lend? Help on the plans 

I've laid? 
To thee Oh Judah's son, whom here the Lord 

doth call, 
— Thou know'st the God Supreme who rules 

alone o'er all — 
Of chosen race art thou whom godless laws 

outdone, — 
To thee I promise aid — Will help thee to 

thine own. 
But thou, oh desert son, who prays in verse 

and tale, 
And song to heathen gods, who 'gainst the 

true God rail, 
Dost thou not see there is a power controls 

e'en stars? 
No heathen God can show who rules both 

Mote and Mars. 

Harra — 

Of heathenism the desert children are the 
heirs, 



-6 4 - 

A belief in many Gods, in many Shades is 

theirs. 
Yet still would man in utter darkness sleep 

disturbed 
Had not from out the desert Reason's voice 

been heard. 
It built the cities, towns — Made rich the fields, 

their yield ; 
The song sings stream 'gainst burdened ship 

our Muse first pealed. 
The music of the stars we were the first to 

feel, 
Man's tired soul and body we the first to heal. 
To us the truth of God in all was first made 

clear, 
And how through Gods He works, — each God 

in fittest sphere. 

Mohammed — 

Forgive if I did thee offend. 

Thy God who rules, — doth power lend 

To lesser Gods, to me is new. 

Our aim 's alike. Be we friends true. 

Let us unite. Join ye with me 

And thus shall we joint victors be. 



-65- 



Harra — 

I sing soul's endless joy when this life's race 

is run, 
Therefore let desert God and God of all be 

one. 
Abu Al — Kasim* I'll spread the word 
To thee shall lend the desert sword. 

(Exit Harra) 

Shamgar — 

We are agreed, there 's but one God, He rules 

supreme. 
Tax well my aid. — For Judah much shall little 

seem. 

(Enter Messenger) 
Messenger — 

Allah be praised ! Medina worships Allah and 
hath declared for thee, Oh Mohammed. 

Mohammed — - 

God is God and Mohammed is His Prophet. 

(Exit Messenger) 
Thou hast studied deep all Sacred Writ. 
Wouldst read with me thy law? 

* Abu Al-Kasim,— Name adopted by Mohammed. 



—66— 



Shamgar — 

Come to my tent hard by. My time is at thy 
service. 

(Exit Mohammed with Shamgar) 



SCENE II. 

Same — Enter Harra and Indrani. 

Arabs are Heard Singing. 

Harra — 

Hear the glad songs, the joyous peals 
With which our friends our nuptial seal. 
True Arab sons, true desert kings ; 
Ride horse as swift as eagle wings. 
Sing songs that give to all good cheer; 
They are our friends. — They love us dear. 

Indrani dear, beloved wife, 
We beat the path of joyful life. 
Our home is vast, — The desert wide, 
Whose yellow sands now softly sigh ; 
Now raise their voice, — now loudly roar — 
Then loud song dies — lives soft once more. 



-6 7 - 



So is life's song. It changes quick. 
Sings vigorous health — then feebly, sick. 
Sings boisterous now through life's young 

dream, 
More temperate air when youth we've seen 
With age life's song shows loss of zest ; 
At end it drops to quiet rest. 

Indrani — 

There is a joy, — 'tis mortal's own 

To Gods themselves it is unknown. 

On earth alone it has its home, 

'Tis there it thrives, — 'tis there its sown. 

To voice its praise, describe its bliss, 

Words are too poor, — thoughts all amiss. 

Thus but with fault can loving heart, 

E'en to ourselves love's joy impart. 

By man is sown in woman's breast 

This rarest jewel e'er mortals blessed. 

Thou my heart's lord, O Harra mine, 
Gave me the jewel made my heart thine. 
Thy manly self; Thy loving heart; 
Thy kindly deeds — like love god's dart, 
Outstripping wind, outstripping mind, — 
Did love's new germ in my heart find. 



—68— 



Thy songs of love, the aid didst shower 
On need, gave to my love new power. 
Still I but prate. — To prove to thee 
My love, shall my life's duty be. 

Harra — 

Sweet my love. Rest here awhile, I will re- 
turn within the hour. 

Mohammed's pledge discharged I hasten back 
to love's sweet bower. 

(Exit Harra, enter Iras.) 

Indrani — 

This toy dear Iras take. Let it thee of this 

day remind, 
When lord thou hast, finds true thy heart, as 

Harra mine shall find. 

(Gives Iras a dagger.) 

Iras — 

An Arab youth holds fast my heart in love 

still unconfessed; 
Choose he me not, by this thy gift, I swear I 

die unblessed. 

(Enter Mohammed.) 



—69— 



Mohammed — 

Arabia's fairest desert Queen, 

In vision of dazzling splendor 

Allah, by chosen mortals seen, 

Bid me thee a message tender. 

Thus spake my Lord:- — "Indrani, 

Godlike Queen of Yemen's desert plane 

Shalt know. The issue, Halabi, 

My Prophet, King of earth shall reign." 

Indrani — 

Thou lustful fiend ! Prate not to me 

Of visions seen that love decry. 

I'm Harra's wife ! Nor God nor thee 

Can shame my lord. Dost foully lie! 

Mohammed — 

This Sacred City, Mecca, 's mine. 

Medina too my rule obeys. 

With force I'll take thee, — thou and thine, 

Call what thou wilt my passion plays. 

(Indrani takes dagger from Iras.) 

Indrani — 

Hold ! Stay ! The breath of hair but move 

And this keen edge shall search thy heart, — 



Shall send thy soul where it may prove 

Its hellish birth, its demon start. 

Thou prat'st of creed — of lav/. Dost say 

Wouldst soul true God, true Heaven show, 

Whilst here in lust wouldst rotting lay 

In foulest sin, and no God know. 

Our desert sands sound clear the call 

Heard by each man of all our tribe, 

"From purity nor swerve, nor fall, 

Nor shall in soul lust's thought abide." 

Another law my people know, — 

Some call it heathen, — some divine — 

Yet fear it all when Arabs show, 

For cause, that "Eye for Eye is mine!" 

Arise ! Lord Harra's friends, Arise ! 

Revenge, call I, his wife ! Revenge ! 

This monster kill ! — His laws despise ! — 

He seeks Lord Harra's bed. Revenge ! 

(Enter Mohammed and Harra forces fighting. 

Exit Indrani and Iras. Mohammed escapes. 

Exit soldiers fighting. Enter Shamgar and 

several Jews.) 

First Jew — 

Our heavy curse be on his soul. 

He robbed us all and now hath fled. 



—7i— 



Other Jews — 

Fled to Medina with our gold. 

Gone all our gold. All he hath bled. 

(Exit Jews.) 

Shamgar — 

Shamgar thou didst commit a wrong. 

'Twill surely hear its punishment. 

For Israel's good a mind more strong, 

With judgment clear should here been sent. 

Thy gold is gone. — Wert but poor Jew 

Didst not know what that means 'mongst men. 

It came from honest trade, 'tis true. 

New trade and fair must find again. 

In youth a man in Israel 

Taught thee: "Be just; Do no man harm; 

With aid for Judah never fail ; 

Defend the weak; Make kind strong arm. 

Fear Abram's God, — His laws obey ; 

Free aid thy friend, — and aid thy foe 

When need, when want makes sore his stay. 

Smite e'en thy friend who lust would sow! 

Such fiends are not for earth, — but hell." 

Son art thou of this man, Shamgar ! 

And now this hell — hound's yell 

Didst gild for most unholy war! 



-72- 



Cursed* be each piece he holds from me, 

And what it buys whilst he it use ; 

Disease, despair and misery 

It shall him bring, and false friends choose. 

No man shall him true friendship give, 

No one good will's kind favors lend ; 

In constant fear shall mean he live, 

Pursued by foe — betrayed by friend. 

His sensual creed shall sap the life 

From out his blood — from out his tribes; 

To his last wish men shall object, — 

Scorn him at death, — laugh at his prayers ; 

Without a friend, — without respect, 

Shall he complete unloved his days. 



* Portions of Shamgar's curse refer to the deplorable rotten- 
ness of eastern, Mohammedan, states in our day. Tnat a reli- 
gion which insults wife and motherhood by granting to the hus- 
band, and that on his mere whim, the power to divorce his wife 
by simply saying to her "Thou are divorced" or "I divorce thee" 
degrades society through its baneful influences is beyond all 
argument. To the credit of the Moslems, however, be it t-aid, 
that, although there are above 130,G h ,U0 who profess Islam' 
the number of real aud thorough believers is infinitely small, 

Other portious of Shamgar's curse refer to Mohammed per- 
sonally, as for example that his last wishes shall be ignored. 
During his last sickness, and shortly before his death, Mo- 
hammed asked for writing materials for the purpose of naming 
his successor to the office s chief of the faithtul. On ; ar Abu- 
Hafsa-Ibn-Al-Kettab, the second caliph of the Moslems, and 
at the time of Mohammed's death a Moslem warrior and apostle 
—fearing that i\»ohammed desired to choose Ali, the son of Zaid, 
Mohammeu's favorite slave, as his successor, while he, Omar, 
inclined to Abu Bekr, would not allow the writing materials to 
be furnished. Abu Bekr succ eded Mohammed, and was later 
succeeded by Omar, as the leader of the faithful. 



-73- 



And after death then may his soul 
Meet thee, O Lord, the giver of life; — : 
May thy just wrath dismayed behold, — 
Confronted be by Harra's wife. 

(Exeunt.) 

SCENE III. 

Medina— Room in Palace. 

Mohammed Alone — Time Night. 

Mohammed — 

To passion and to falsehood given, 

Whilst I in sin would reach earth's helm, 

In shame was I from Mecca driven 

On dreams of aid from Evil's realm. 

On dreams that me with victory crowned, — 

Made man obey, like slave, my law; 

That me with wealth and power gowned; — 

Gave wives of beauty man ne'er saw, 

To cheer my days, my nights to charm, 

My blood to thrill with rapturous bliss ; 

While demons cried "Souls save or harm, 

We give man power makes pleasure his." 



-74— 



As bright stars shine in dreams since had 

Bard Harra and Shamgar the Jew. 

They both charge Shades with motives bad, — 

Claim that from God they curses drew. 

Nor can the Shades the charm dispel 

That holds, in dreams, their forms or mind, — 

E'en Beelzebub, from depest hell, 

Controls them not — nor all his kind. 

In Mecca Jew taught me some things 

'Bout x\bram's God are good to weigh: — 

Showed God is just; — With pure joy wings 

He cycles of soul's endless day. 

The desert bard's astrology 

Proves of great value to my plan : — 

He took from stars my destiny — 

Fixed me in spheres that wars command, 

Where I shall final victor be. 

Both Harra and Shamgar are right. 

O Lord on High why must in me 

Sway passion's and ambition's might? 

Why must at night, in trembling fear 

Of demon dreams, I lose rest's force? 

Oh why be plagued by demon's cheer? 

Why tempted from soul's righteous course? 

O Lord lend to my clay the aid 






-75- 



Will frustrate demon's tempting wiles ; 

Will give success to plans I've laid 

Of leading man where heaven smiles. 

(Mohammed reclines on a couch. Enter Prince 
Beelzebub, Prince Lust as Desire, Prince 
Ambition as Hope, Prince Discontent as 
Pleasure, and Impo.) 

Prince Beelzebub — 

This weakling, clown, would rule the earth, — 

Give for this end revised creed birth, 

Hence are we here in demon mirth 

To mold change creed to hellish worth. 

'Tis hardly worth our pains to make 

Ado about this wanton rake; 

So vulgar he, so gross, would take 

For creed what will King Lust a\yake. 

Collected creed that 's mainly vice 
We'll therefore with Ambition spice ; 
To this add Lust, transformed 'na trice 
To clay-form that he holds is nice. 
No pains we'll take, but make Lust gross ; 
His lecherous eye sees naught but gloss. 
Purge creeds of good. — Add thereto dross. 
Revision be our gain — God's loss. 



-76- 



The Arab Bard, and friend the Jew, 
Through Tel'pah's power, have access to 
Our court with friends, therefore we'll rue 
Were errors made would us undo. 
So thou Prince Lust, and Prince Despair 
Lend aid, Ambition's Prince, with care. 
Thou pinch his chest — his vitals crimp, 
Cramp close his clay, thou Hypnu's Imp. 

Mohammed — (Dreaming.) 

Oh Horrors ! To hell for licentious sin 

I'm falling with force that 's from Chaos pro- 
cured. 

Loud curses resound with such terrible din 

As my fearful senses have never endured. 

Death's bones and death's skulls I see all 
around me; — 

With the sharp, burning fangs of its fleshless 
hands 

It rips off my flesh. And foul Demons hound 
me, 

While they bind me secure in barbed fiery 
bands. 

Above calls a voice while I'm thus torture 
crammed, 

''Adulterous mortal ! Forever art dammed !" 



—77— 



Souls of hellish Furies, I unsanctified, 

Now tear from their sockets my hot burning 
eyes; 

Souls of nameless Eunuchs whom I sullified, 

Now burn out my entrails 'midst hideous cries. 

A legion of Demons, each holding a spear 

Wherewith to empale me, below me appear. 

Christ's works I confounded — His power de- 
nied ; — 

Decried Him as Savior who 's King of the 
Cross ; — 

Belittled the Master whom sin crucified; 

And thus through my wrong is sweet peace 
my soul's loss. 

Prince Beelzebub — 

This charm 'gainst pain of soul for sin 

That man commits, — ^twas sent from hell 

And sold, for gold, by priest to king, — 

Will vision of his dream dispel. 

(Hands kingly robe to attendants who cover 

Mohammed therewith. Enter Demons as 

Dervishes.) 

Song and dance by Demons as Dervishes — 
Prince of Night through Prophet speak, 



-78- 



Mohammed thou my Prophet make. 

Mohammed who doth power seek, 

Let him Constantinople take. 

Make him the King of all the world. 

Give him earth's wealth ; His harems fill 

With beauty's forms. — Let there be hurled 

To death all who oppose his will. 

Prince Beelzebub — 
Mohammed rise ! Mohammed see ! 
Mohammed know in clay-form's dream 
What mortal man wists not shall be : — 
What 's still unknown, what 's still unseen. 
In spirit shalt thou clear behold 
How Islam thee shall raise o'er all. 
There shall to thee be now foretold 
Constantinople's foredoomed fall ; 
vShown strength of thy great, mighty mind ; 
The magic of thy awful word; 
Plow on this earth none of mankind 
Shall with success oppose thy sword. 
How mortals all shall conquered be, 
Shall be thy slaves, — thy laws obey, 
Shall for thee strive ; — Its maidens be 
Thy passion field, to end of day. 
Until that time thy spirit stay 



-79— 



When shall Constantinople be 
Islam's, — then take its pleasure sway 
To Islam's rich voluptous sea. 

Song and dance by Demons as Dervishes — 

We greet thee O King Mohammed! 

Thy glory we sing Mohammed ! 

To praise thy rule on earth O King, 

Thy power o'er man and maids, we sing. 

Thine own war's victory shall be, 

All of earth's lands ; On earth each sea. 

Gold, silver, gems, and Ox Belam 

Shalt own, and each fair beauty charm. 

(Exit Dervishes.) 

Prince Beelzebub — 

Thou now shall pass, in changeful gown, 

Through span of time our will to know. 

Ask not what days, what years, what round 

Events count here that come and go : — 

Eternal we. — No time we see. 

Slow day of man but thou alone 

Canst quick. — Canst to thy victory 

Slow motion change, — to high speed tone. 

This to effect both hand and heart 

Need but to do, need but to teach 



What we command, what we impart — 

Then, soonest done soon joy wilt reach. 

First for thy creed must feign souls love. 

Build that part on elastic plan. 

Name Allah thou thy God above, — 

Who foreordains for every man 

His soul's last day. — Then give thy lambs 

Some Angels of mythology: — 

For this change names and minor shams 

Of Persian Angelology. 

(Enter Harra and Shamgar.) 

Shamgar — 

These fiends would give to thee a creed 

Which thou to thy desire may'st fit. 

In thy own soul grow thou no seed 

That suits to whim most holy Writ. 

To mortal's soul right not deny 

To live a life will lead to. rest. 

Faith's forms, nor prayers to Him most High 

Change fact that all pure souls are blessed. 

Mohammed — 

Thou here again Shamgar the Jew? 

And Harra thou? — Leave me or lose 



— 8i- 



Thy life for pains. Medina's true, — 
'Twill stand by me. — At once both choose. 

Harra — 

I am the frame holds Tel'pah's soul. 
No power o'er me, my friend, my wife, 
Hast thou. Nor harm can Demon bold, 
Nor thou, nor man our form, our life. 

Mohammed — 

Art thou the Prophet I would be? 

And dost thou hold a life that 's charmed? 

Can not thy power lend aid to me 

Through which he and his friend be harmed? 

Prince Beelzebub — 

An old decree his soul assigned 

Some work, and charmed his soul, his life. 

Needst them not heed, — Do us but mind, 

We'll well prepare thee for thy strife. 

Mohammed — 

Say on : — About new creed give more. 
— How old with new be best combined ; 
How peoples all shall me adore; 
How qviick desire shall solace find. 



—82— 



Prince Beelzebub — 

Wouldst thou Shamgar for Allah win, 

Then Angels less, more grossly formed, — 

Peri, Takvins, Div, and such Jin* 

That die, must thou through prayer reform. 

For Arab aid restore some God 

Of their's that thou didst overthrow; — 

Man cannot well with iron rod 

Rule all until great strength he show. 

Thy fellowman make sweat for thee ; 

Take all he earns by teaching him 

"God loves the poor, — The}^'ll heaven see. 

The meek he loves — The starving thin."* 

Teach woman that for man alone 

Is she on earth, — That she 's man's slave ; 

That she must be 'tout tear or moan 

Man's passion vassal naught can save. 

'Gainst petty thief and robber chief, 

* Peri— Faries Takvins— Fates. Div Giants Jin— Genii. 

* tetarving Thin.— According to Mohammedan doctrine the 
poor uill enter Paradise rive hundred years before the ri<h, a d 
hell is inhabited principally by women. Women are not of a 
prominently spiritual nature as may be judged from the follow- 
ing story of the prophet and the old woman: Mohammed 
answered the prayer of an old woman, who begged him to inter- 
cede with God that she might be admitted to Paradise, by telling 
her that old women were not allowed in Paradise, which caused 
her to weep. Mohammed thereupon offered as a further ex- 
planation that they, the old women, would first be made young 
again. 



-83- 



— Except in share paid thee, be lame. 
Take from all creeds, — each man's belie! 
That which accords and add the same. 

Shamgar — 

Is in damnation point or term 

Transforms doomed soul to fiend like thee? 

Is there a hell can breed a germ 

Evolves to such monstrosity? 

Pure wert thou when first called to life, 

'Fore God Supreme created birth, 

And now wouldst aid ambition's strife? 

And foulest lust to rule the earth? 

To speed thy purpose thou wouldst take 
From Sacred Writ poetic jewels, 
Of symbol, allegoric make, 
And change into dogmatic tools. 
Mother's trust in God wouldst smother, 
Scorn the love her prayers demand? 
"Heed thy father; Heed thy mother; 
Love them," is God's most stern command. 
Fond mother's care, her tender love — 
E'er guiding man — thou wouldst undo? 
Mohammed know great God above 
Gives no vile laws through Prophets true. 



—84- 



Mohammed — 

Thy creed suits me if thou amend 
Some minor parts, and show its joys. 
The Jews dare I not now offend 
Whilst fresh the force of Mecca's voice. 

Prince Beelzebub — 
What dost thou want of women old? 
Hags are they all, vile screeching fools, 
Thy sense they dull, thy blood make coid, 
Thy marrow freeze; — are worn out tools. 

Mohammed — 

I have small smack for them when old, — 

But Jews Shamgar in reverence hold. 

Evil Eye — 

Old women bent, lamed, changed in hue, 
Maimed, wrinkled, bleached shall be made 
new. 

(Enter Imps and Elves.) 

Mohammed — 

Now friend Shamgar find fault no more, 

This law gives woman endless youth. 



-85- 



Shamgar — 

Thy lust rules thee. For heaven's shore 

Thou seekst but passion's field, — not truth. 

Song by Imps and Elves — 
O woman thou 'mongst mortals blessed 
Live joyous life, nor long for rest 
When "Kosmeo" hides age no more, 
And men more youthful maids adore ; 
When frame begins to fail and shake — 
Makes rougish Cupid laughing quake. 

Chorus — 

For know it is fore'er decreed 

"Thou shalt at once from age be freed, 

Made young again to pierce the heart 

Of fickle love with Cupid's dart." 

O wrinkled maid, with lover's curl, — 
Dear bought and charmed in magic whirl ; 
With aged-squeaked voice and weakened 

sight- 
To Islamite forbidding fright. 
Do not repine, do not despair, 
At will thou shalt be young and fair, 



—86— 



Chorus — 

For know it is fore'er decreed 

"Thou shalt at once from age be freed, 

Made young again to pierce the heart 

Of fickle love with Cupid's dart." 

This boon is thine as thy just due, 
With pleasure life forever new; 
With love, and song of endless bliss, 
Where flight of time thou shalt not miss ; 
Where wrinkled age shall ne'er be thine, 
If thou Mohammed's faith but join. 

Chorus — 

For know it is fore'er decreed 

"Thou shalt at once from age be freed, 

Made young again to pierce the heart 

Of fickle love with Cupid's dart." 

(Exit Imps and Elves.) 

Prince Beelzebub — 

We'll now to future joys attend. 

Prince Pleasure, Hope, and Prince Desire 

Ye can in this assistance lend. — 

Art masters ; — Do what's grand admire. 

Plan feasts ! Plan revels without end 



-8 7 - 

That senses quick, — blood sets afire ! 
In this great scheme I recommend 
That we, united, all conspire.* 

Prince Ambition — 
In heaven high each follower's soul 
Shall eighty thousand servants own ; 
But who in faithfulness excells 
Shall rule vast multitudes alone. 

*The following" pertaining: to the felicities awaiting - the pious 
when admitted to Paradise, are adapted from Mohammedanism, 
supplemented by Mohammed's own exceedingly sensual im- 
agination : The most gorgeous and delicious variety of feasting, 
brilliant garments, music, odors, and above all the enjoyment of 
the black-eyed daughters of Paradise, the Hur Al Oyun, who, it 
is claimed, are created of pure musk and are not subject to any 
of the bodily weaknesses of the female sex are among" the re- 
wards of all who are admitted to Paradise, where the faithful will 
always remain in full vigor of youth and manhood. "The whole 
earth will be as one loaf of bread, which God will reach to them 
like a cake; for meat they will have the ox Balam and the fish 
Nun, the lobes of whose livers will suffice seventy thousand 
men. Every believer will have eighty thonsaud servants, and 
seventy-two girls of Paradise, besides his own former wives, if 
he should wish for these, and a large tent of pearls, jacinths and 
emeralds; three hundred dishes of gold shall be set before each 
gupst at once, and the last morsel will be grateful as the first. 
Wine will be permitted, and will flow copiously, without in- 
ebriating. The righte- us will be clothed in the "most precious 
silk and gold, aud will be crowned with crowns of the most re- 
splendent pearls and jewels, etc., etc." See Moslem creed, 
Koran and Mohammedanism. 

The Koran— also known under the name of Al-Kitab, i. e. 
the book, in the sense of "Bible"- is, according to the Moslem 
creed, "coeval with God, uncreated, eternal. Its first transcript 
was written from the beginnirgr in rays of light upon a gigantic 
frblet resting by the throne of the Almightv. * * * A copy 
to it, in a book bound in white silk, jewels and gold, was brought 
down to the lowest heaven by the angel Gabriel, in the blissful 
and mysterious night of Al-Khddr, in the month of Ramadan." 

The month cf Ramadan is the ninth month in the Mo- 
hammedan year, 



—88— 



Prince Discontent — 

Of sacred, seasoned meat and fish 

There be each day a thousand plates. 

Of Angel's food, of nuts and fruit, 

Of wine that not inebriates 

But wakens pleasures, — thrills, calls soul 

To active joys, to maddening bliss, 

There be, and served to all, no end. 

For each true Islamite be this. 

Prince Lust — 

Luxurious maids of Paradise 

Did God create, — secured 'gainst ills. 

Of musk he made them, eager willed 

To surge through man sweet rapture thrills. 

In mien, in look, in form made them, 

In movement, limb, in grace divine ; 

In passion's force — in love — supreme, 

In beauty's charm made them sublime. 

Black eager eyes, by passion swayed, — 

Now sparkling love, now twinkling bliss, 

Entranced to hold enchant their lord, — 

Spell-bind him fast to pleasures his, 

He gave them with soft, velvet skin, 

Long wavy, hair, voluptuous lips, 



T E L E P A H 



A DRAMATIC POEM 



BY J. A. SALICK 



VOLUME III. 




lwo Copies K* 

MAR 27 1 408 






ftta ^ 






COPYRIGHT 1907 BY J. A. SALICK 
All Rights Reserved 



It should be expressly understood that 
any and all kinds of performances of this play 
are forbidden unless consent is first obtained 
from the author. J. A. Salick. 

Watertown, Wis., October 28, 1907. 



fe 



—89— 



Limbs supple, strong — forms luring graced 
With curves from toes to fingertips. 
Of these sweet girls of Paradise 
Not less than two and seventy, 
Besides each wife he loves, shall own 
Each Islamite eternally. 

Prince Beelzebub — 

Nor God, nor man, nor art improves 

The splendor of the morning star ! 

And wouldst thou change the picture drawn 

Of endless bliss thou'dst it but mar. 

So let us end, with fitting song, 

The work that now we have in hand 

Of suiting creed and its rewards ; 

Complete it 's now. — Well is all planned. 

Harra — 

From out the desert cries a voice 

O'er which thy power hath no control. 

An Arab voice,— keyed heathen please, 

If by that term ye suit the soul. 

This voice a song of love, of art, 

Of poetry and kindness sings ; — 

Would deeds of man to reason tune, 

Would soar tow'rds light on knowledge wings. 



This voice, that sings in cadence low, 

Then mounts to power that thunder shames ; 

Now tunes itself to measure slow, 

Then fiery dart of lightning tames ; 

That infant lulls to quiet sleep, — 

Protects the man — Shields him from harm, 

— Clothes, feeds, and doth him sheltered 

keep ; — 
The voice that's nature's strongest arm ; 
This voice is thought ! — King Reason ! and 
Pure thought's grand harmony its lay ! 
Great Tel'pah now I understand 
Why pure thought pure thou wouldst convey. 

In this degrading, shameless creed, 
That ye here now would promulgate, 
Love sings no song. Lust and its seed 
It sows in soul — and deadly hate. 
For conquest and ambition's strife, 
For passion's rule, — advancement's check, 
Ye have laid down a rule of life 
Would Reason scorn. — With jewels deck 
Each man who would to shams bend low 
His higher self; — Who would accept 
As fact, that, which his mind doth know 



-9i— 



Is false, and doth as such reject. 
From Arab's sons there still shall come, 
— Our yellow sands will ever sing — 
The songs our people ever sung, 
That through all age will ever ring. 
Thought's keenest quests that science prefer, 
— Its yields, its fruits, in facts, in deeds, — 
These songs they give thought active stir, 
And thus lend man the aid he needs. 

Prince Ambition — 

Ambition rules. 'Tout this incentive 
Mankind gains neither weight nor power. 
Scientific fools but undermine 
Foundation of its splendid tower. 

Prince Discontent — 

Scientific clowns, they, who for knowledge 
Promiscuously would sow the seed. 
Despair but crowns all thinking mortals 
Who life from facts alone would read. 

Prince Lust — 
Absurd who sing 
Presumptive song of thine 
Lust's rule to lame. 



—92— 



Man know thy King ! 
Unfettered at all time 
Let Passion reign. 

Prince Beelzebub — 

Thy desert songs, its poetry, 

Its tales, its knowledge quests are vain. 

Man's not insensible to joy, 

And selfishly would happiness gain. 

E'en thou thyself wilt not deny 

That poet's art, scientific thought, 

Thy Muse — which would new creed decry, 

With selfish aim e'er homage sought. 

And that thy claim of harmony, — 

Deductions drawn 'bout synchronism, — 

Must all include or ever be 

A fancy dream — mere sham — a schism. 

To Time, with man's impunity, 
Thy Muse adapts eternal shores ; 
Subjects to rule of unity 
What suits its whim — the rest ignores. 
Thy Science deals of subjects deep, — 
Seeks knowledge that from man is hid ; 
Its own commands it doth not keep ; — 
On each new fad it rides when bid. 



—93- 



Harra — 

Rhythmus ruled when Chaos slumbered 

And softly woke, with feeble beat, 

Confused life-germs — not e'en numbered. 

The germs, grown hale through motion's heat 

Which measured time, in strengthening force. 

Hath willing lent, evolved to form 

That shaped the Universe : — That course 

Where harmony and life conform. 

This harmony which rules each star, — 

Its synchrony e'en governing hell ; 

Its melody, — blends near and far, — 

This thou wouldst say no song shall tell? 

Absurd thy charge that, selfishly, 

Man seeks from Muse and Knowledge aid 

To find that which man cannot see, 

Nor know lest he have efifort made. 

Thy mocking rail 'gainst Unity, — 

Concurrent vibes, from which arose 

The force controls star's destiny, 

Is cant, wherewith thou'dst cause oppose. 

Mind's dignity the force shall hold 
The spirit of great Telepah ; 
And thus in verse, in tale — retold, 
Muse, Knowledge, both, sing I Harra. 



—94— 



And with me sing all Arab's sons, 
Each single grain of yellow sand, 
Each hill-top and each stream that runs, 
All nature's works throughout the land. 
Each planet, star, all heavens above, 
Each ray of light — paints rainbow's charm — 
All powers that are sing songs of love 
That still mean strife, — all hate disarm. 
All sing the tales of kindness deeds 
Unselfish done to fellowman; 
How Reason King sowed Knowledge seeds, — 
Gave birth to truth — On false laid ban. 
These songs wouldst still? Vain Demon Shade 
Thou reckst not with unthinking minds ! 
No desert child so grossly made 
But Knowledge, Muse, — their truth songs 
finds.* 

Mohammed — 

I who do neither read or write* 

* Truth Song Finds— At an early date a rich scientific culture 
prevailed among the Arabs, and much of scientific development 
is due to them. Anion? their numerous and valuable contribu- 
tions to the general welfare they created chemical pharmacy, 
enriched literature, and, in the dark ages, together with other 
heathen peoples, saved ancient classical writings from irritriev- 
able loss. 

* Neither Read Nor Write- Mohammed pretended not to 
understand the arc of reading and writing and in all probability 
did not understand much of it, there can, however, be no doubt 
but what he dictated to a scribe many of the beautiful passages 
contained in the Koran. 



—95— . 

Still scorn not song nor poetry. 

Nor do I fear that knowledge might 

Defeat my plan of mastery. 

As Mecca's loss made insecure 

My purpose earth to rule supreme 

Lest desert aid I do secure, 

Let thou his wish thy pleasure seem. 

Evil Eye — 

Song, Knowledge, Verse, and Poetry, 

By Allah praised, lived constantly. 

Mohammed — 

Speed word at once to desert tribes, 

"No desert prayer Allah denies/' 

Each Arab who ''Praise Allah" cries 

His soul shall live in Paradise. 

Shamgar go to thy brothers say, — 

And have words 'mongst thy people sung, 

"Each man his father shall obey; 

Old wives again shall be made young." 

Why stir ye not? Why tarry still? 

In council held we fittly gave 

Heed to Judah and Desert will : — 

Assist me now the world to save. 

Shamgar — 

Ambition, greed, and passions ugly sword 



— g6 — 



By Israel's God are cursed. Dost plead in 

vain. 
The God of Abraham alone is Lord ! — 
No God or Demon make will I proclaim. 

Harra — 

Thy God to desert Muse must yield the sword. 
And what thy Demon Shades unplaintly cede 
Thou must thyself proclaim in deed and 

word, — 
Then in our songs mayest thou assistance 

read. 

(Exit Shamgar and Harra.) 

Prince Beelzebub — 

My legions cross the desert everywhere ! 
Thy laws they cry aloud to every tribe ! 
Thy Crescent banner greets Arabia's fair; 
War's thundering voice hath humbled Mec- 

can's pride ! 
Dispense with Shamgar's aid. — Hast Arab's 

force ; 
In loud acclaim, thee ''Arab's Prince!" they 

call. 

Thy banner waves ! Begun thy mighty course ! 
Thou shalt all Earth subdue ! — Make Empires 
fall! 



—97— 



Thy spirit, held in changeful clay, behold 
Creed's brilliant splendor day, by us foretold. 
(Enter Elves immediately followed by march- 
ing soldiers.) 

Song by Elves — 

We are the jolly warriors' brides, 

Their elfish little maids; 

Who unseen hover by their side 

Through day and through night's shades. 

Whose form enchants their restless sleep, 

'Midst scenes of love and bliss, — 

And rapturous trysts they'd waking keep 

With Elfish little miss. 

Chorus — 

When loud resounds the <:ry of war 
That calls brave youths to arms, 
Then gather we from regions far 
To cheer them with our charms. 

In battle fierce we lead the way 

To where our bower is ; 

'Tis there beyond the enemy, — 

There dwells this elfish miss. 

Brave soldier fight and win, — then hie 



To elfish little Fay,— 

Who waits thee there in love and joy 

To charm thee night and day. 

Chorus — 

When loud resounds the cry of war 
That calls brave youths to arms, 
Then gather we from regions far 
To cheer them with our charms. 

Soldiers — 

Allah-il-Allah ! Live and rule Mohammed 
Prince of Arabia! Hail Mohammed the Pro- 
phet! 
On ! On ! Tow'rds Constantinople ! 

(Exit Elves and Soldiers.) 

Prince Beelzebub — 

Persia's Sassanidae hast dealt a blow 

Avenges Envoy's death ;* — gave christian 

cause 
Foretaste of Stambours final overthrow. 
Now to Damascus, — there a while to pause. 

(Exeunt.) 

* Avenges Envoy's Death— Mohammed's missionaries car- 
ried his doctrines abroad * * * But Chosru Parvis, the king 
of Persia, and Amru the Ghassanide, rejected his proposals with 
scorn and the latter had the messenger executed. This was the 



—99— 

SCENE IV. 

Damascus — Time 8th Century. 

Palace of the Sultan — Mohammed's Court. 

(Enter Mohammed and Prince Beelzebub.) 

Prince Beelzebub — 

Rejoice in Islam ! Its mighty sway now rules 

supreme 
Through Asia from Calpe to north Afric's 

shore extreme.* 

Abdel-Rhaman comes with slaves, — with 

treasure laden; 
Brings thee jewels, silver, gold, and fairest 

maiden. 
(Enter Abdel-Rhaman, Soldiers and Cap- 
tives.) 

Abdel-Rhaman — 

My lord. Praised be Allah and His Prophet 
thou. 

cause of the first war between the Christians and the Moslems. 
— Ency — In 651 A. D., Yesdigerd III, the last of the Sassonide 
dynasty was treacherously murdered. 

* Calpe— Pillars of Hercules at the strait of Gibralter. 

* Shore Extreme— 1 he Crescent, lying in a vast semi-circle 
upon the northern shore of Africa and the curvey coast of Asia, 

with one horn touching the Bosphorus and the other the Straits 
of Gibralter, seemed about to round to the full and overspread 
all Europe.— Draper. 



—100— 



From where the traitorous Abi-Nassa tarried, 

From Aquatania, I arrived but now 

With treasures many slaves and camels car- 
ried. 

Maidens fair and women young, see, rich 
arrayed 

To charm thee. But more pure than clearest 
water, — 

Sweet as girls of Paradise, in love's charm 
made, 

Our gift behold: — King Eudon's matchless 
daugther.* 

(Enter Lampagie as a prisoner.) 

Mohammed — 

In passion's bonds let me be held 



* King Eudon's matchless daughter.— Eudes, Duke of Aqua- 
tania,— also called King Eudon,-gave his daughter Lampagie, 
in marriage to Othman-ben-Abi Nessa (730 A. D ) Abbi -Nessa 
belonged to the race of Berbers whom the Romans called 
Moors. He was ambitious and audacious and, although no Arab, 
was nevertheless a Mussulman. Abi-Nessa conceived the pro- 
ject of making himself independent master of the district he 
governed and entered into negotiations with the Duke of Aqua- 
tania to secure his support. El Hour-ben-. \bdel-Khaman, a 
greedy, harsh, and cruel leader of the Arab's informed of Abi- 
Nessa's plot, drove the latter into a lonely pass ot the* Pyrenees, 
had him decapitated and took Lampagie prisoner. She was so 
lovely in the eyes of Khaman, that he thought it his duty to send 
her to Damascus, to the commander of the faithful, esteeming 
no otner mortal worthy of her.— Fauriel Historie de la Gaul.— 
Guizot History of France.— 

Hesham. of the Ommiades dynasty, Calif, Damascus, from 
723 to 742 A. D, 



— 101 — 



A willing slave to such love's charm 
As thy divine, enchanting form, 
Thy lucious lips, thy eyes invite. 
Take half the gems, all treasures else 
That thou hast brought, Abdel-Rhaman, 
And honors too shalt have anon, — 
To beauty yield I first its right. 

Prince Beelzebub — 

Thou art enriched beyond his ken 

By what thy grasping hand withheld. 

Abdel-Rhaman — 

I but retained my loss in war, 

And when Abi-Nessa rebelled. 

Prince Discontent — 

Tut ! Tut ! Not I object at all. 

Rob whom thou wilt, — both great and small. 

(Exit Abdel-Rhaman, Soldiers and Captives.) 

Mohammed — 

Fair Queen, thou shalt my favorite be, 

My passion girl of Paradise ; — 

Shalt keep me chained in love's embrace, 

With blissful joys shalt me surprise. 



-102- 



Lampagie — 

Dost thus in wanton, hellish, lecherous mind 

address 
The daughter of a valiant, honored, Christian 

King?— 
A Gallian Princess, whom thy tyrant chains 

oppress, 
Thus heap with insult vile, — Thus with foul 

lust-vows sting? 
Ruled by ambition's God, and love destroying 

lust 
Thou wouldst, like coward knave, my honor 

sullify, 
Whilst bound in chains I cry — pride grovel- 
ling in the dust, 
"O Lord my honor guard. — Save me O God 

on high." 
Thou monstrous passion slave strike off these 

chains and I 
My honor will protect 'gainst thee and thine 

or die. 

Mohammed — 

Tempt thou not Allah's wrath, rebellious 
beauty Q'ueen ; 



—103— 

Thou art his Prophet's bride, — subdue thy 
rising spleen. 

In dungeon dismal, dark, there shalt thou lay- 
dismayed 

Until Allah and I are both by thee obeyed. 

Prince, have the torture guards take Christian 
wench in hand 

To teach her Islam's God, and whom he gave 
command. 

(Prince Beelzebub summons guard who lead 
off Lampagie.) 

Prince Beelzebub — 

Now onward to Jerusalem to witness there 

Crusader's end. 

Full many came with selfish aim who now, 

defeated, lowly bend. 

(Exeunt.) 

SCENE V. 

A Square in Jerusalem — Time 1187, A. D. 
(Enter Mohammed attended, and Prince Beel- 
zebub.) 



-ic>4 — 



Mohammed — 

The battle 's won!* Bring me strong wine.* 
Come, players who are skilled at dice. — 
There fix my throne to view decline 
Of dreaming Christian's enterprise. 
(Mohammed indicates where the throne shall 
be placed and while it is being erected in- 
dulges in drinking and gaming.) 

Mohammed — 

Of Byzants* fifty ! One hundred more ! 

Five hundred Byzants of bright gold ! 

Prince Beelzebub — 

Thou hast the highest winners four ! 

In battle, love, and game art bold. 



* The Battle's Won.— Jerusalem capitulated, in 1187, to 
Saladin, a cruel leader, addicted to drink and gambling", i»f whom 
Guizot says, "He commanded that all the Christians captured on 
the occasion (the attempt to pillage the Caaba and the tomb of 
Mohammed) should be put to death; and many were taken to 
Mecca, where the Mussulman pilgrims immolated them instead 
of the sheep and lambs they were accustomed to sacrifice. "The 
Christians, with the exreption of the Greeks and Sj-rians, had 
orders to leave Jerusalem within four days. When the day 
came, all the gates were closed, except that of David by which 
the people were to go forth; and Saladin, seated upon a throne, 
saw the Christians defile before him."- Guizot's France. 

* Strong Wine.— Although the drinking of wine is rigorous- 
ly forbidden in the Koran Mohammedanism nevertheless grants 
dispensations. 

* Byzant.— A piece of gold of the value of fifteen pounds. 



—105— 



(Mohammed ascends throne with escort and 
Prince Beelzebub.) 

(Enter Christians of the "Holy City" who de- 
file before Mohammed in the following or- 
der: — First the Patriarch, followed by the 
clergy, carrying the sacred vessels, and the 
ornaments of the church of the Holy Sepul- 
chre ; then Sibylla, Queen of Jerusalem, 
whom Mohammed salutes; then maids of 
honor to the Queen, Court Officials and pop- 
ulace. The procession enters at one side, 
crosses the stage and exit.) 

(Exeunt.) 

SCENE VI. 

Camp of Mohammed, Before Constantinople. 
Time 15th Century. 

Mohammed and Staff, and Prince Beelzebub. 
(Enter Messenger, delivers message to Mo- 
hammed and withdraws.) 

Mohammed — 

My father 's dead. My brothers two, 

Whose lives denied my rule all right, 



-io6 — 



I've sent fair Heaven's realms to view.* 
Now Islam shall extend my might. 

Prince Beelzebub — 

Weak Stamboul* stands 'midst vice fed lanes, 
Dissentious schisms, hollow shams, — 
Voluptuous court and moldering fame, 
Where Caeser's soldiers now beg alms. 

Paleologus the Byzantine, 

Heroic, of perverted race, 

Wear Caesar's crown as Constantine,* 

'Mongst knaves who Reason's shield deface. 

His laws are scorned ; — His court 's a farce ; 
Corruption and Ambition rules. 
Now where sat King the war god Mars 
Dogmatics form dismembering tools. 

Rome's youth now 's vain. — For lust it yields 
Full many maids thy Turks to please ; 

* Heaven's Realms to View — Mohammed II., surnamed 
Bujuk or The Great, the conquerer of Constantinople, born 
1430, died 1481. He succeeded his father Amurath II„ in 1450. 
His first act was the murder of his two brothers. 

* Stamboul— Ancient name of Constantinople. 

* Constantine XIII., Palseologus, the last of the emperors of 
the east, born 1394. Killed at the capture of Constantinople in 
1453. 



— 107 — 



And e'en Irene, the Princess, steals, 
Ambition drove, Rome's guarding keys. 

The curtain of great Caesar's palace is the 

spider's web, 
The owl the sentinel on watch-tower of Afra- 

siab.* 

Mohammed — 

Of Pardise all beauties blend 

Irene far greater charm doth lend. 

The goddess pledged me news today : — 

Would cursed Gabour's plans convey. 

Ah ! Not an envoy sends she here, 

The beauty goddess, Love, draws near. 

(Enter Irene attended.) 

Irene — 

Chide not my maiden fear my Lord, my anx- 
ious heart 

No weighty message dared to vulgar mind 
impart. 

(Hands Mohammed copy of plans.) 



* The spider's web is the curtain in Caesar's palace. 
The owl the sentinel on the watch-tower of Afrasiab, 
Persia's great poet Firdusi.— Meyer's Med. and Mod. His 
tory, page 167. 



-io8— 



Herein thou'lt find described weak Roman's 

clownish plan 
Of forcing tide of war through power 'yond 

realms of man. — 
Unguarded stands St. Peter's gate. — Here, 

take its key. — 
But wavering traitors feebly hold Top-Ka- 

pussi.* 
At first named gate no force will thy brave 

Turks distress; — 
The latter Constantine commands without 

success. 
Storm thou the last ! — Kill Constantine ! — His 

head shall be 
Proof of thy love, and token of thy victory. 

Strike fatal blow at once ! — I near St . Peter's 

must 
Be seen afore my flight may call up quick 

distrust. 

* Constantinople is protected by a wall built during: the time 
of the Byzantine empire. The wall is about twelve and one-half 
miles in circuit. Top- Kapussi, formerly known as the pate St 
Romanus, is one of the twenty-eight that pierce the wall. It is 
of historic interest, being trie gate through which the Turks 
entered the city when they stormed Constantinople in 1453. It 
was at the defense of this gate that Constantine XIII., the last of 
the Palseologus, fell and was decapitated. 



— 109 — 



Mohammed — 

Nor eye of man or God hath seen 
A beauty rare compares with thine. 
Do not depart sweet passion's Queen, 
Thou shalt, Sultana crowned, be mine. 

Irene — 

Mohammed, lord, thy truest friend 

Must heed the promptings of her heart. 

That victory thy arms portend 

I must in Stamboul play my part. 

A few short hours then shall love's joy 

Nor victor or his Queen defy. 

(Exit Irene and attendants.) 

Prince Beelzebub — 

Thou now holdst Stamboul in thy grasp ! 

Byzantium struggles in last gasp ! 

Mohammed — 

Away ! We'll storm its rotting tower ! 

Afore day's end be't in our power! 



— no— 

SCENE VII. 

Constantinople. 

Cannonading — Greeks and Latins. 

First Latin — 

She is a heretic and so must die ! 

'Twas thus decreed in council held. 

Second Latin — 

To men who God and hell deny 

She lent her aid. — With them rebelled. 

First Greek — 

She favored Greek, and thus in hate 

Would ye through death seal up her fate. 

Third Latin— 

A witch ! A witch, she was adjudged. 

Several Greeks — 

No Greek e'er witches death begrudged. 

Several Greeks and Latins — 
To hungry lions be she fed 
Through whose witch-craft God's favor fled. 



-Ill — 



(Enter Roman Soldiers with Irene a prisoner.) 

A Greek— 

Ye are misled, she's innocent! 

No crime commit ! May God forefend. 

(Enter Mohammed and Turkish soldiers. 

Skirmish. Romans are routed and Irene 

is rescued by Mohammed.) 

Mohammed — 

Go forth on murderous, hellish raids. 

Rob! Plunder! Kill! And capture maids. 

Spare nothing that a Christian owns ! 

With scornful laugh greet misery's groans. 

Sweet love Irene, thy loyal heart 
Hath earned reward I anxious pay. 
Each Gabour dog shall meanly smart 
For wrongs thou hast endured this day. 
Then ere the Latin World awake 
To what portends this enterprise 
We shall Constantinople make 
Our passion's heavenly Paradise. 

(Exeunt.) 



— 112 — 

ACT IV. 

SCENE L— Mountain Scene. 

Prince Discontent Alone — Time 2000 A. D. 

Prince Discontent — 

Mankind, that now "Two Thousand" writes 

To mark the cycles of -time's flight, 

Doth knowledge seek with rapid strides, — 

Would, reason crowned, oppose our might. 

Thus Tel'pah's soul, in this new age, 

Stirs numerous forms of breathing clay, 

And lames Shades' power o'er youth and sage 

Whilst hard we strive to check its sway. 

In search for it a youth I've met 

Whose wit at times confounds my own. 

I've for this youth tempations set,— 

They but excite contemptuous scorn. 

Again, a man of vigorous frame, — 

Whom with the youth I've often seen, 

I've tried to tempt with gifts of fame: — 

'Twas no avail, — he seemed too keen. 

Whilst dawning of man's newest age 

Doth thus perplex my eager mind, 

My masters cry, in furious rage 

"Give us souls great from 'mongst mankind." 



—ii3— 



Ah, here comes he who scorns our gifts of 

fame. 
Is keeper he of Tel'pah's soul? 
Some other demon gift his soul may flame, — 
Obscured I may obtain some hold. 

(Retreats behind screen. Enter Harmis.) 

Harmis — 

With youth Umenie at my side, — 

With varied turn of dial of time, — 

I journeyed through mind's active sphere 

Truth, Knowledge, Art, and Wealth to find. 

And of times in our earnest quest 

We journeyed through each age of man ; 

E'en through the long forgotten past, — 

'Fore man emprise for gold did plan. 

Took flight all through time's yesterday 

That pierced the gloom of "Middle Age," 

And though Rome still "One Thousand" 

wrote 
Man captioned ''Modern Age" its page. 
We also forced that veil of time 
Of immemorial past a dream, 
When knowledege faint, new life-germ lay, — 
Too weak to be, — Too strong to seem. 
From out these realms rare gems we gather, 



—114— 



From treasures rare the veil we lift ; 

The youth doth choose the worthy matter, 

Whilst I the gold gauged value sift. 

In Egypt monster Pyramids, 

Great Sphinx and Obelisks we sought; 

Its Nile, High Priests, and Ptolemy who 

Cleared way for Copernician thought. 

Its Pharaohs we saw, who ruled 

When Egypt was a splendor power 

That gave to land great Shepherd Kings, — 

Gave, swayed by Muse, Rameses tower. 

In Greece we tarried long with Homer, 

Pythagoras, Plato, Aristotle, 

Herakleitus and Socrates ; — 

With Doric and Ionic model. 

There to famed little Princess tomb* 

The youth great Callimachus leads, — 

Him, tranced in Muse, Acanthus shows 

Whose leaves hide toys in woven reeds. 

And thus for deed of sorrowing nurse, — 

Who placed the toys at wee friend's grave, 



* Adapted fron the pretty little legend of the nurse who 
placed some of the former playthings at the grave of a little 
child, and how an Acanthus, weaving its leaves around the 
basket containing the toys, gave Callimachus, the sculptor, the 
inspiration of the Corinthian column. 









—ii5— 



Kind nature formed a beauteous gown 
That mankind art Corinthian gave. 

And as we soar through time and space, — 
Through nature's beauteous, wondrous sway, 
From nearest to remotest place, 
Unbounded time 's like shortest day. 
To master minds we homage pay; — 
Weigh valued thoughts — both new and old; 
The youth lends inspiration's ray — 
I offer aid for worth of gold. 

Thus through our flights strange gems we 

gather, 
From treasures rare the veil we lift; 
The youth sees quick the worthy matter, 
Whilst I the gold gauged value sift. 

Prince Discontent — 

Dost thou then mind's endeavors weigh with 

gold?— 
Most potent agency to trap immortal soul. 

(aside.) 
(Coming forward.) 
May frown nor meed be dealt by blameful 
seeming mind, 



— xi6 — 



Unwittingly mine ear thy tuneful tales com- 
mand. 

Still wouldst in worth enhanced thy wisdom 
quest thou find 

I willingly extend to thee an aiding hand. 

Not boastfully this offer do I make to thee, 

For time I call, event, place, and each circum- 
stance : — 

And promptly doth e'en Muse itself bend low 
to me, — *• 

Whilst with my gold I hold new thought of 
man entranced. 

Harmis— 

If time, event, and place, and circumstance 
thou dost control, — 

Canst them together with the quick activity 
of mind 

Make subject to thy will, and thought's en- 
deavor stir with gold, 

Then, wealth evinced tow'rds enterprise, the 
youth Fll quickly find. 

Prince Discontent — 

Again I pray of thee take not my words as idle 
boast : — 



— ii7 — 



Not thus would I to honored commerce Prince 
in selfpraise sing. 

These pledges vouch more wealth than Sulei- 
man's vast host 

Hath in time's earlier day e'er brought unto 
their splendor king. 

Let waves of sea engulf this wealth, or wind 
or hell destroy — 

My loss were less than drop to sea — Less than 
a breath to sky. 

(Hands Harmis papers.) 

Harmis — (Reading first paper.) 

Each highway in the land, 
Each craft sails air or sea; 
All that's for traffic planned 
Gold tribute pays this thee. 

(Second paper.) 
Here's tax on drink and food, 
On clothes that man must wear; 
On home, — refined or rude, 
On breath of nature's air. 
On shroud that winds his clay, 
On all man pays thy levy; 
Thy wealth let doubt who may 
Hast shown thy gains are heavy. 



— n8— 



Yet why wouldst me befriend? 
For what wouldst me enroll? 
Why me assistance lend 
While thine unstint control? 

Prince Discontent — 

Thou knoAvst how through that subtile force,* 

— Which Greek* espied and scholar* classed, 

A smith,* a doctor's wife,* a Morse 

Enriched, a priest* its powers massed, 

(And thus gave man scientific facts 

— All toilsome wrung from nature's works — 

Of conquered space, — Of willing acts 

To calls of life where Chaos lurks,) 

A message thou canst change with Mars. 

My work I'll give this force to bend 

Rich pleasure gifts to draw from stars, 

And thus would thee earth's traffic lend. 

Harmis — 

Thy purpose I with awe admire, 

* Subtile Force— Electricity. 

* Greek Espied— Thales. 

* Scholar Classed— Gilbert. 

* A Smith— Michail Faraday, scientist, the son of a black- 
smith. 

* A Doctor's Wife— Refers to the leg-end of the accidental 
electric discovery by the wife of Galvani and which led to 
Galvanism. 

* A Priest— Joseph Priestley, English physicist and Unitarian 
divine. 



-H9 — 



And with a will shall I unite 

Each enterprise man may desire 

That profit yeilds to gold's great might. 

I hear our joyous, youthful friend. 

He comes with glorious, loving cries. 

Good cheer I hope he'll gladly lend 

To speed us in our enterprise. 

Song, Umenie — 

Sweet sing the birds when sportive hurls 

Its beam the breaking morn. 

Bright hued then are dew's liquid pearls 

That night in sleep gave form. 

Our heart's then stirs love's magic power 

With joy, — With rapture thrills, — 

As love greets love at dawn's new hour 

When love all nature fills. 

Chorus, Umenie and Flora — 

Then come my love, we'll gather flowers 

And list to songs new born. 

We'll journey through life's joys and showers, 

Our love an endless morn. 

Prince Discontent — 

The queenly Flora comes a bride; 



— 120 — 

Her lord Umenie at her side. 

I'm puzzled sore regards this Queen 

Who nulls 'gainst soul my demon scheme. 

Let Fury aid in Venus form 

To win these souls through hellish storm. 

(aside.) 
(Enter Fury as Yetta.) 

Song, continued — 

Yet far more fair is morn's first light, 

The songs of birds more sweet ; 

More brilliant hued the dew-drops bright 

Where nature's colors meet. 

More pure the joy, more rare the bliss, 

When love beams unconcealed ; 

When greeting thee with pure love's kiss 

Thine eyes thy love reveal. 



Chorus — 

Then come m}^ love, we'll gather flowers 

And list to songs new born. 

We'll journey through life's joys and showers, 

Our love an endless morn. 

(Enter Umenie and Flora during chorus.) 




— 121- 



Umenie— 

Here with the early dawn good friend? 

Doth this some enterprise portend? 

Flora — 

For search through time and space on quest 

Of knowledge, planned at aid's behest? 

Harmis — 

Yea, yea. Which thou most happy Q'ueen 

And friend Umenie join with us. 

Its novelty I truly ween 

Surpasses all— 'tis marvelous. 

Plain here to view doth Phisto call 

Earth's wonder-works, — both great and small. 

Prince Discontent— 

My daugther, who but now arrived, 

Would join her prayer with both our own, 

And crave as boon ye kindly stay 

As earth's events of note are shown. 

Yetta— 

Do kindly grant awer stranger's prayer, — 
Thy presence lend as my fear's slayer. 



-122 — 



Flora — 

Not unkind can one be tow'rds fear. — 
Fear 's but a phantom of the mind. — 
To me no phantom forms appear 
Lest quickly they their master find. 
Quite willingly I stay with thee 
The wonders of the past to scan 
Yet stranger shouldst not reckon me 
While Virgin's crown wears Maid Joan. 

Yetta— 

Ah, that fair maid hath 'scaped the mind 
That thy enchanting self bewitched. 
Assured we now our quest shall find 
Its worth to man through thee enriched. 

Umenie — 

Agreed to view are Phisto we 

Thy magic art, — its speed to see. 

Prince Discontent — 

Thy friend informs me that thou art 

Well in intrinsic values skilled ; 

Dost with keen sense to man impart 

Where beauty reigns, where soul was thrilled. 

Will't please thee then to choose for us 



—123- 



Some pleasing scene to call from time? — 
Some scene whereon engaged there was 
Some master mind's conceit sublime? 

Umenie — 

Wouldst sculptor call, or architect? 

Or, Flora, wouldst thou painter choose? — 

His art who works speak more correct 

Than critic's rules whatever their use? 

(An Iris appears in the mountain stream.) * 

Yon fleeting, brighthued sunbow rare, 

In its majestic color play, 

Inspires soul to visions fair 

Of artist's iridescent ray. 

So let us have rich color blends 

Of tints that through the thousands reach ; 

Where nature inspiration lends, — 

Doth man entrancing beauties teach. 

Call Angelo, named Michael, 

The painter, sculptor, architect. 

(Upon a gesture of Prince Discontent a living 
picture, representing Michael Angelo, con- 
templating his work in the Sistine Chapel 

* An Iris, formed by the rays of the sun over the lower part 
of an Alpine torrent and whose effects last till noon, is so close 
that one may walk into it. It is exactly like a rainbow. Under 
favorable atmospheric conditions it reflects the most magnifi- 
cent color effects imaginable. 



-124— 



with St. Peter's in the background appears.) 
St. Peter's and the Sisitine Chapel. 
They for all time his fame reflect. 
Call Raphael : — His inspiration. 
(Living picture of Raphael surrounded with 

copies of his works appear.) 
"The Coronation of the Virgin." 
"Entombment" and "Transfiguration." 
Soul's Paradise "Saint Catharine." 

Yetta— 

'Twere hard for me to choose the master mind. 

Both artists shown are so sublime. 

Flora — 

All 's beautiful the Muses call to life, 

And softens much of life's grim strife. 

Prince Discontent — 

Imposing! Great! Surpassing masterful! 
Artistically grand ; Correct in Art. 
Yet Harmis, friend, they'r all too wonderful 
To bear much fruit of gold in open mart. 
Some humbler artist would I shoAv to thee ; — 
One who with debts is crushed, — hath broken 
health ; 






-125— 



Hath ailing wife ; Must toil for modest fee : — 
Whose works are great, yet buy they him 

small wealth. 
There's gainful speculation there for gold, — 
Commercial works of art he for small coin hath 

sold. 

(Living pictures disappear.) 

Harmis — 

Thy friend I'd see and willing give him aid 

If on his paintings fortune can be made. 

Prince Discontent — 

Come spirit eighteen fortyeight, 

When Teuton warred 'gainst rule of hate ; 

When men of worth were forced to fly 

King's right divine or meanly die; 

And when each popular patriot 

The King outlawed — The Tyrant shot. 

Like at the time in Mantua, 

When Tyrolese in horror saw 

Their patriot great Hoefer fall, 

Pierced through the heart by tyrant's ball. 

And all because he would not bend 

Where hate alone doth power lend: — 

Where tyrant rule doth reason chain, 



-126 



And men for love of home are slain,* 
Then spirit of that time show here 
The painter who held brother dear, — 
Showed his sore trials in "Angelus," — 
The peasant's friend Millett show us. 

SCENE II. 

A Rough Studio. 

Millet at Work Looking Out Upon a Field of 
Toilers. 

Millett — 

Sore burdens crown the peasant's day 

* The patriotic leader of the Tyrolese, Andreas Hoefer— born 
in the valley of Passeyr November 22, 1767,— led a body of 
Tyrolese against the French on the lake of Garda in 1796. In 
1808 he, together with other secret deputies, arrived at Vienna 
to represent to the Archduke John the sufferings of the people 
and their wish to be reunited to Austria. The archduke desired 
the baron von Harmayr to sketch for them a plan of an insurrec- 
tion. This insurrection met with such success that in three days, 
April 11th to 13th, 1809, nearly the whole country was liberated. 
Napoleon, however, after his victory in Austria, at once marched 
three armies to the Tyrol, to subdue the rebellious peasantry, 
whom the Austrians had abandoned in accordance with the arm- 
istice of Zuaim (July 12th, 1809 >. Hoefer was forced to conceal 
himselt in a cave in the valley of Passeyr. When, however, 
Spechbacher, Haspringer, a Capuchin, and Peter Vlayer, at the 
head of the armed population, renewed their defense of the Ty- 
rol, and repeatedly defeated the enemy, Hoefer issued from his 
retreat, and took the leadership of the Tyrolese. Later the 
French and Bavarians poured, for the fourth time, into the coun- 
try, and after a struggle Hoefer was again obliged to take refuge 
in concealment. Two months later he was betrayed into the 
hauds of the French by a priest named Douay, conveyed to 
Mantua, tried, and condemned to be shot. The sentence was 
carried into effect on Feb. 20th, 1810.— Tyr. Hist. 



— 127- 



As toiling through life's span he wanders. 
'Midst sorrow reaps he meager pay 
'Yond tax that haughty lordling squanders. 
Afore the dawn begins his toil, 
Nor doth day's end assure release: — 
When midnight's hour rests e'en the soil 
Then want's sore dreams disturb his peace. 

Here see thy toiling peasant brother 
Made through thy rule care-crazed and sad. 
Wouldst thou then all ambition smother 
That thou may 'st run with luxury mad? 
His earthly hopes are crushed, — are dead ; 
Thy rule hath him of all bereft. 
And he whose toil thy country fed 
Thou hast scarce hope of prayer left. 
Yet when at eve he toils in field, 
And solemn, sacred peal calls us, 
Then in devotion's holy shield 
His prayer responds to Angelus. 

(Enter Madam Millett.) 

Madam Millett— 

Dear husband ease thyself a while, 

Thy looks betray nerves overstrain. 



—128— 



Let us high-tensioned mind beguile 
With nature's joys and rest attain. 

Millett— 

Nay, nay. — Aye, aye, my darling wife. 
We'll stroll away from toilsome strife. 
Through wooded glen, — long rippling stream 
There shall we both weave sweet day-dream. 

Madam Millett— 

I hie to fetch both food and drink, 
Both rod and line, — a book to read : — 
Then to stream's beauteous, shady brink. 
Not care but pleasure be thy meed. 

(Exit Madam Millett.) 

Millett— 

O thou my soul's enchanting Queen 

This day shall have my dearer bride. 

From poverty which we have seen 

There 's crept death's shadow to her side.* 

* Millett, the celebrated French painter was born in 1814, in 
Gruchy, near Cherbourg. He battled most of his life with pov- 
erty whose privations had early in life robbed him of his young 
wife. Most of his now practically priceless paintings brought 
him only a few francs, and the few remaining ones only a small 
sum. 



T E L E P A H 



A DRAMATIC POEM 



BY J. A. SALICK 



VOLUME IV. 



Two Copies K&ceivjCi 

APR 16 1308 

jupyfigru entry 

7t#v fg If"? 
GLASS A &Xc a «u, 

COPY S. 



COPYRIGHT 1907 BY J. A. SAUCK 
All Rights Reserved 



It should be expressly understood that 
any and all kinds of performances of this play 
are forbidden unless consent is first obtained 
from the author. J. A. Salick. 

Watertown, Wis., October 28, 1907. 



-129 — 



Prince Discontent — 

(Handing papers to Harmis.) 
Here are acknowledgements of debt 
Which he in need did execute. 
Thou canst with meshes of this net 
To force-law sale a purchase suit 
Through which these works will come to thee 
At price on which great gain I see. 

Harmis — 

I hold a claim 'gainst thee, — 'tis large, 
And failing health doth plague thy bride. 
The debt shalt thou in part discharge 
With this thy work, and have beside 
This purse of gold for thy sick wife ; 
To ease her want, — prolong her life. 

Millett— 

Thy uncouth words, — implied command, — 

Unfeeling reference to heart's pain, — 

Are but for golden profit planned 

Which thou through sneers 'gainst care 

wouldst gain. 
Yet is there no recourse for us 
Who with disease and want are maimed. 
Thus basely must "'The Angelus" 



— 130— 



Be as commercial art profaned. 

Grim want would rob me of my wife, 

Few days for her these crumbs would ease ; 

Useless 'gainst wealth seems poor man's strife, 

I take this purse my wife to please. 

(Exit Millett.) 

Prince Discontent — 

Wouldst thou that commerce aid extend 
Aggressive then thy wares proclaim, 
And in rich mart some time expend 
To urge for gain this picture's fame. 
Then let us take thy gem to mart 
Where wealthy clowns grow money wise, — 
There let us make a fad of Art;— 
Reap gains from fools who Art despise. 
(Enter servant who carries off "The Angelus. ,T 
Exit Prince Discontent, Harmis and Yetta.) 

Flora — 

Our friend 's much changed, grown almost 

rude 
Since unjust gains his mind delude. 

Umenie — 

The curse of greed hath touched him hard; — 

His usefulness 't hath sorely marred. 



-131- 



Vile Phisto's skill enflames man's greed. 

We'll call for worth mind's wonder deeds. 

Come Edmond* heed thy master's cry; 

Thy kettle leave, — delay thou not. 

Thy soul let journey through the sky, 

Amongst the stars consign its lot. 

There shall it motion secrets read 

From nature's works, — in grandeur great; — 

How monstrous forms in maddening speed 

Man terrify — yet elevate. 

There read correct the signs from Heaven : — 

How brilliant star in nature's realm, 

Ere into separate atoms driven 

May serve as guide of Bethlehem. 

Bright star Nativity there find : — 

Compute the time when next it shows 

Its dazzling light to all mankind 

* Dr. Edmond Halley— born 1 656— the celebrated astronomer, 
son of a London soap boiler. He was the first to solve the dif- 
ficult problem of correctly computing the time required for 
comets to travel their orbit and thus predict with accuracy the 
time of their return. He was the first to identify the comet of 
1682. named, after him, "The Halley Comet", with the one ob- 
served in 1607, 1531, and also in 1456, just as the Turks had be- 
come masters of Constantinople. The superstitious fear regard- 
ing comets, led, in 1456, to the prayer "Lord save us from the 
devil, the Turks, and the comet." 

At the time of the perihelion passage of this comet in 1759, 
Mozart, then a child about four years of age, is said to already 
have developed such musical genius that he played the clavi- 
chord and composed a number of minuets and other pieces still 
extant. 

"'The Halley Comet" is one of the brightest and will appear 
again in 1909. 



—132— 



Ifi shape kind nature for it chose. 
Show how on scale of Universe 
'Tis but a mite, in weight and size, 
Yet must obey, — e'en when dispersed, 
Each law prescribed by nature wise. 
Then show us here the starry wonders 
That lend their splendor glow to night, 
Afore day's brilliant light doth sunder 
Each separate form in shape to sight. 
And in the hush of nature's slumber, 
About to wake to day renewed, — 
'Neath canopy of stars 'tout number 
Shall star Nativity be viewed. 
Beneath this glorious arch of heaven 
Shall King of Melody appear, — 
To whom be inspiration given 
Mankind to end of days to cheer. 
(Prince Discontent and Yetta appear behind 
screen during the foregoing lines.) 

Prince Discontent — 
Confounding this to my fixed plans : — 
Whilst I in greed w r eave Harmis fast 
Umenie's power here commands 
Momentous incidents from past. 

(Enter Harmis.) 



—133- 



I have thy friend some magic given 
To call one who by Muse is driven. 

SCENE III. 

The Organ Loft of a Cathedral. 

Mozart, seated at the Organ, beneath a canopy 

of stars. A Comet of increasing 

brilliancy appears. 

Mozart— 

Thou wondrous proof of skill of man 

Wilt lend thyself to heavenly Muse, 

And peal a chord whose power can 

For praise Divine the music choose? 

Peal forth in waves of solemn sound 

Some magic chord through which each soul 

And all the Universe unbound 

Shall powers of God on high extol. 

Come give to me, O Muse, that note 

Of sound magnificent and clear, 

Within whose sphere in harmony float 

Intwining strains,, — held loving near. 

Then give to me that sound sublime, — 

That melos noble, grand. O Muse 

Lend inspiration's light divine 

For holy veneration's use. 






—134— 



Umenie and Chorus — 
Glo - ri - a - in - ex - celsis. 

Mozart- 
High heaven's pure toned Angel Choir, 
The glorious, six winged Seraphim, 
Waft here a song of holy fire 
To praise our Lord in sacred hymn. 
O ope ye font of joyous tear, — 
Let swelling heart my eyes bedew; 
In reverend exstacy of fear 
Let sacred hymn our praise renew. 

Prince Discontent — 

'Twere well thou bidst, in kingly gown, some 

gold. 
Man's right's for ostentatious gifts are sold. 
(Harmis comes forward as King*) 

Harmis — 

Wouldst entertain me at my court 

A purse of gold shalt have each year. 

Thy music new would I import 

And with bright gold bid thee good cheer. 

* The offer of a salary, made to Mozart by the king of Prus- 
sia, led the emperor of Austria to give Mozart 800 florins a year. 



-135- 



Mozart — 

Not wealth of Kings can Muse control,- — 

Not recompense can Art impart. 

Gold buys nor Art nor Muse's soul; 

They but in inspiration start. 

(Exeunt.) 

SCENE IV. 

Paris — Near Entrance of Art Gallery. 

Prince Discontent and Harmis. 

Voices- 
Fifty thousand francs ! Fifty-five ! Sixty ! 
Five ! Seventy ! Eighty ! One hundred thous- 
and francs ! 

Prince Discontent — 

Dost hear the bidding at the sale now on 

Where vanquished Copper King's effects are 

sold?* 
Thy Angelus is what they bid upon ; 
Each farthing that it brings adds to thy gold. 

* In winding up the affairs of a defunct trust, formed for the 
purpose of controlling the copper output of the world, Millet's 
Angelus, then belonging to the collection of one of the chief 
promoters of the trust, was, in 1889, sold for about 600,000 
francs. 



-136— 



Voices — 

One hundred and fifty thousand francs ! 

Two! Two fifty! Three! Three fifty! Four! 

One Voice — 

One half a million francs for loan 

Until throughout new world we've shown, 

To men of wealth for golden fee, 

This newest fad of gay Paris. 

Prince Discontent — 

Ha ! Ha ! Thy painting they have only loaned, 

not sold, 
Yet half a million francs the loan adds to thy 

gold. 
He who to gold lends force of soul 
Shall tribute reap from man's emprise ; 
Gold rules supreme, — it doth control 
Substantially all enterprise. 
Then, as my steward thou wilt be 
To manage well my wealth untold, 
Of gains two third shall fall to thee ; 
One tenth invest; — the rest I hold. 
My daughter I have made my heir, 
And she shall have as marriage gift 






-137— 



Each traffic and industrial share. 

Wilt manage these with selfsame thrift? 

(Flags with gold coin emblems appear.) 

Harmis — 

I see a royal flag, — a gold hued banner fair 
That waves o'er all mankind, bold in trium- 
phant sway. 
Beneath it swells in size thy gold, which in my 

care, 
I, for commercial gain, made Mammon's rule 

obey. 

(Enter Yetta behind screen.) 
Thus shall thy daughter's gold not know an 

idle hour, 
But 'neath that flag shall grow in traffic's busy 

strife, — 
Whilst thou, to rest assured that I'll heed 

Mammon's power 
And guard thy daughter's wealth, give Yetta 

me as wife. 

Prince Discontent— 

My daughter hath confessed, in confidence to 
me, 



—138— 



That thou the power of wealth didst keenly, 

quickly see ; 
Didst know what use of gold to make to gain 

thy end; — 
Such praise is welcomed son-in-law's sure 

recommend. 
To win my daughter's hand thou hast my free 

consent ; 
Her earnest words of praise should thy success 

portend. 

Harmis — 

My gold on picture's loan 

I go for gain to barter; 

Wilt thou meantime make known 

My love to thy sweet daughter? 

Prince Discontent — 
I like thy business mind; 
Hast little time for sentiment. 
My daughter shall be kind, — 
I will to thy request attend. 

(Exit Harmis.) 

Prince Discontent — (Yetta comes forward.) 
Commercialism turned commercial greed 
Is fittest duj corrupting seed. 



-139— 



Yetta— 

Thou fool who wouldst fair maiden woo, 
For golden dross shalt surely rue 
The life that nature thee did give, — 
That thou wert doomed as man to live. 

Prince Discontent — 

Ha! Ha! 

A blushing bride thou shalt at high noon be, 

And in one hour a dashing divorcee. 

Great Tel'pah's soul we'll gain for hell, — 

Full soon shall sound in death his knell. 

Yetta— 

Past masters we of deadly hate, 

Of soul consuming, endless hate, 

That thrives but in our presence. 

'Mongst mortals weak we vend our hate 

Fair youths from home we send in hate, 

Man's soul from clay we rend in hate, 

Hate is our very essence. 

Yet all the hate that lives in hell, 

All known and unknown hate as well, 

Shall through me surge with forces 

Like waves that ships asunder tear, 

Like lightning's darts shoot through the air, 



—140— 



Like fiery tongues, — consume what 's fair, 
To blast joy's happy courses. 

Prince Discontent — 

How now! Why so much hate for Harmis? 

Yetta— 

That clownish knave ! For Flora fair the 

charm is. 
That lovesick Q'ueen 
Claims she has seen 
Us both in ages past and gone ; 
Yet can I not 
The time nor spot 
Or circumstances hit upon. 
My wit tells me 
That in Paris 

Some force worked 'gainst my will ; — 
Joan, the Maid, 
A maid there staid 
'Gainst all my demon skill. 
The force that led 
To virtuous bed, 
Against my offered joys, — 
This Orleans Maid, 
Still to this Shade 



-141— 



Its unmasked form denies. 

I firmly hold 

Fair Flora's soul 

Lent charm to virtuous Maid, 

And could I bate 

Her with my hate 

Fd make of her a Shade. 

Prince Discontent — 

Umenie and his bride I fear 

Are not of mortal clay ; 

The youth at Harmis' birth was near 

In form he wears today. 

Nor doth he age with flight of time 

And thus is not of earth; 

And as he doth oppose all crime 

He 's not of hellish birth. 

At sign from me call Beelzebub 

To aid us with his train; 

We must Umenie's power curb 

If hell shall Harmis gain. 

Here Harmis comes. Play well thy part. 

Man's greed for gold woo Fury heart. 

(Exit Prince Discontent, enter Harmis.) 

Harmis — 

Fair Yetta wilt thou look with favor 



-142- 



On gainful union of our gold? 

Through marriage joined our gains shall savor 

Our lives with golden joys untold. 

Let us in wealth seek joys of life ; 

Dear Yetta wilt thou be my wife? 

Yetta— 

My father counsels gold with gold to wed, 

And, Harmis dear, my father's is a knowing 

head. 
(Exit Harmis and Yetta, enter Prince Dis- 
content.) 

Prince Discontent — 

From the realms of Chaos came I, — 

Came from its nihility, 

Creature of anarchic law. 

At the dawn of reason came I, — 

Fancy formed, — unwittingly, 

Called by wizard Telepah. 

As a plague 'mongst mankind came I, — 

Called from out the realms of fear, 

Fatal Shade Prince Discontent; 

Now for soul of Tel'pah came I ; — 

Came I here in demon cheer, 

That his soul to hell he sent. 



-143— 



From the past come here as mortals 
Ye who showed the power of mind; 
Ye who opened reason's portals, 
Ye who worshipped mystic shrine; 
Ye who solved what nature *d hidden, 
Ye who gave mechanics soul; 
Ye who ruled by commerce bidden, 
Whilst I show Harmis power of gold. 

SCENE V. 

War, Science and Industry. 

The foreground of this scene is representa- 
tive of Astronomy, Chemistry, and History, 
running backward to Astrology, Alchemy, and 
Legend, respectively, while the whole is ar- 
ranged to represent Science and Industry. The 
background is representative of war. In it 
moving bodies, savage and barbarian warriors 
to modern soldiers, appear successively, ter- 
minating with a representation of modern en- 
gagements, and Sister Anthony and compan- 
ions followed by Red Cross nurses ministering 
to wounded soldiers. 

(Enter Umenk and Flora, Harmis and Yetta,) 



-144— 



Prince Discontent — 
See there the ancient, hoary alchemist 
Who sees man's soul in transmutation mist, 
Which Paracelsus* doth as metal class, 
And which meek Priestley proves to man is 
gas. 

Wise Thales see, and how from amber grew 
A knowledge of that force today still new. 
That force enriched by Lyden, Faraday, 
Galvani, Volta, Franklin, and Dufay, 
And many masters so that now we see, 
Are moved, are fed, are kept electric'ly. 
Helmholtz, with sportive synchrony of sound 
Stirs myriad waves of sound, in harmony 

bound. 
Galileo : I heard him not recant ; 
The inquisition died, — with it some rant. 
There 's liquid air, — another mighty power ; 
Like steam it will thy purse with gold gains 

shower. 
And there the tools of art mechanical, — 

* Paracelsus— born about 1493. In him Alchemy proper 
may be said to have culminated. He held, with Valentine, that 
the elements of compound bodies were salt, sulphur and mer- 
cury. Early in life he struck at the then prevailing system of 
medicine and proposed a system of his own, which although 
shrouded in absurdity and obscurity, inaugurated a new era in 
medicine. 






—145— 

Its various secrets. Own all these, — they 

shall, 
If thou dost keep them safe in thy control, 
Increase thy wealth full many thousand fold. 

Yetta— 

Brave, patriotic soldier with his life 
Defends, on honor's field, his home his wife, 
His child, his country's honored, lustrous 

name, — 
Adds laurels to his own, his country's fame. 
All fearlessly he sings the battle cry 
"For home, for country's love I willing die." 
Unmindful then of cannon's murderous roar, — 
Of carnage where its deadly missils tore, 
He in fierce battle's thickest, bloodiest strife 
Casts in the balance fortune, limb and life. 
See how sore wounded still he holds his 

ground, 
Now drops, still fighting on in life's last 

round. 
The dying patriot now hears death's knell, — 
His weapons in his hands a last farewell 
To wife, to child, to country dear breathes 

he ; — 
Then feels no pain, — doth neither hear nor see. 
One last ! One mighty effort opes his eye ! 



— 146 — 

Now move his lips once more — and now a cry ! 
"Oh comrade say! Have we the battle won?" 
Then smiles content in death — His race is run. 

Flora — 

That rock, the family hearth which holds 

above, 
In home's triumphant arch the keystone love; 
That home o'er which peace and good will doth 

reign- 
Its sacred walls, its grounds— their every lane, 
Fond parents, daughters, sons, the family 

blessed, 
Foundation they on which man's laws must 

rest. 
Nor can there hold, nor force of law or arms, 
A patriot true when wrong his home alarms. 
And no self-motived king, or petty judge 
Deludes his heart with patriotic fudge. 
He knows himself protector of his right ; 
Knows right's equality is country's might. 
Thus 'gainst each breath of home endangering 

strife 
Home's altar holds his heart, his arm, his life. 

Yet while no blustering tongue his ear can 
hold — 



—147— 

Nor tempt his faithful heart nor fame, nor gold, 
Each valiant deed rewards he gloriously ; 
And bleeding hearts of Sisters Anthony; * 
Who loyally to suffering's promptings yield, 
He crowns "The Angels of the Battlefield." 

(Pointing toward soldiers with Red Cross em- 
blem.)* 
Come Harmis, there is need of aid and cheer ; — 
Thy brothers they, who die for brothers dear. 

Yetta — (Pointing toward Industries.) 

Send as aid some gold. — There fix wealth's 

domain ! 
Close application then reaps golden gain. 

(Flora and Umenie go among soldiers to aid, 
Yetta, Harmis and Prince Discontent among 
Industries for traffic. Enter Witches while 
drop shuts off Scene V.) 

* Sister Anthony, (Mary O'Connell) born Limerick, Ireland, 
August 15, 1815, died Cincinnati, Ohio, December 18, 1897. 
The terrible slaughter at the battle of Pittsburg Landing appeal- 
ed so strongly to her sympathies that, with two companions, she 
accompanied the noted surgeon, George C. Blackman, to Nash- 
ville to minister to the wounded, there winning the title of ''The 
Angel of the Battlefield."— Ency. Am. 

* A red cross on a white background forms the distinctive 
badge of the Red Cross Societies which have been established 
in all civilized countries as a result of an international con- 
ference, held in Geneva, in 1863. The conference was followed 
by an international convention agreed upon and held at the 
same place the next year. The first war to bring the Red Cross 
service into activity was that of 1866 in Germany, Austria, and 
Italy. Austria had not yet joined the compact at that time, but 
her citizens raised and gave to the service almost $500,000. 



— 14&— 

First Witch— 

Ha! Ha! Ha! Ha! 

Didst say as Yetta she is known 

Who 's aiding now Prince Discount? 

Second Witch — 

Aye, and by her is Harmis shown 
What many souls to us hath sent. 
He! He! He! He! 

First Witch— 

Ha! Ha! 

That Harmis her doth woo as bride? 

Asked Fury Shade to be his wife ? 

Second Witch — 

Not her but wealth he deified,— 
Wooed gold to be his bride for life. 
He! He! He! 

First Witch— 
She'll bring him gold 
To burn his soul. 
Bring him such joy 
Will make him fly 
To Prince Despair 
To end his care. 



—149— 



And then at last 
There shall be cast 
To hell, ha! ha! 
Great Telepah. 



(Enter third Witch.) 



Third Witch- 
News ! News ye Shades ! News rare and 

hellish, 
Fresh ground in Justice Feeme's mill. — 
Court Evil Eye doth so embellish, 
That gilded might doth like laws kill. 
Judge Feeme finds no legal rein 
'Gainst plundering class nor fratricide, 
When thus his itching palm can gain 
Wealth wrung from toiler's fireside. 
A case was on 'twix brothers whom 
Dead parent's gold to court hath sent: — 
'Till poor they'd fought, so Feeme ruled 
"In Statu Quo." — Their all was spent. 
Next Harmis I with Yetta see ; — 
They'd take a flight in matrimony — 
"Ah ! Chapter thirteen twenty-three, 
Loose threaded," said the Judge, "fee me." 
Then, leaning forward, kissed the bride, 
Who gave his lips in Fury kiss 
A Demon Charm that will abide 



—150— 

As taint of soul when hell is his. 
See here they come like mortal fools 
Who greed for gold with love confound. 
More news of how Judge Feeme rules 
Ye'll know as we pass on our round. 
Ha, ha, ha, ha. 

(Exeunt.) 

SCENE VI. 

A Lane in Front of a Mansion. 

Harmis and Yetta starting on wedding tour, 
Prince Discontent, Imps and Elves, dancing 
and waving gold hued flags and banners, and 
Guests representative of wealth and luxury. 

(Exit. Enter Witches.) 
Witches — 

Ha, ha — He, he — Ha, ha — He, he. 
But empty forms. No cheer they shower : — 
Their honey-month '11 not last an hour. 

First Witch— 

Ha, ha, ha, ha. 

Gold and glitter 

Madly flitter— 

Rob his soul of quiet rest. 



—151— 

Second Witch — - 

To his heart 

Thy greed impart, — 

With despair his soul infest 

He, he, he, he. 

Third Witch- 
Round thy hissing, seething caldron 
Of despair engendering greed, 
Be he whirled, in restless maelstrom, 
Ruining rich and those in need. 
Wrecking fortunes, robbing toilers, — 
Widows, orphans, all alike; 
Aiding t)^rants, and despoilers,— 
Prince Despair his soul then strike. 

Witches — 

Ha, ha — He, he — Ha, ha — He, he. 

(Exit Witches. Enter Umenie and Flora) 

Flora — 

Dear my lord thou art my treasure; — 
Thy love — its joy — I know my own. 
At thy side there lives my pleasure ; 
To our love is care unknown. 
Through the ages shall we wander, 
Side by side, in love's sweet dream ; 
Love works nature's greatest wonder, — 



—152— 

Makes fair earth celestial seem. 
Would that love were Harmis' lot — 
Who his heart hath sold for gold ; 
Married Yetta for her dot, — 
Married care and pain untold. 

Umenie — 

For our friend I'm truly sorry. 

Phisto pinked his willing ear ; 

Crammed his mind with crafty folly, — 

Greed the Demon waiting near. 

Thus was Greed installed as master 

Gold to reap from brother's doom ; 

Laws to buy that breed disaster, — 

Yield few gold — Bring many ruin. 

Laws that special are in favor 

Efforts pent a few to please ; 

Tax what sweat of brow doth savor, — 

Take from toil to give to ease. 

Vicious laws in operation 

Breed a class that tribute lay ; — 

Sap the life-blood of a nation, 

Masses wealth to class they pay. 

Love dwells not 'mongst greedy mortals. 

Greed drove love from Harmis' side. 

Love that oped to us its portals 

Is all unknown to Harmis' bride. 



—153— 

Flora — 

Useful was the infant Harmis ; 

Useful was his vigorous youth. 

Now in Commerce Greed the harm is : — 

Lust of Gain scorns brother's ruth. 

Once more shall we make an effort 

To win back his former worth? 

For him summon minds that sent forth 

Thoughts that gave new values birth. 

Here come Phisto, Yetta, Harmis. 

Harmis still they cram with greed. 

Greed the power — Greed the charm is 

Tainted Commerce with its seed. 

(Enter Prince Discontent, Harmis, and Yetta.) 

Harmis — 

World's Traction Trust, which I promoted, 

Hath its entire issue floated. 

Our gain is great, but will be greater 

At wrecking time a little later. 

Prince Discontent — 

Wreck "Through the Land and O'er the Sea." 

These bonds will place them in thy care. 

Millions will thy profits be, — 

The losses but some toilers bear. 



—154— 

Umenie — 

Kind welcome friends. Let us again 

Take flight through time — Its wonders see; 

Learn from the past with care ; And then 

Tune reason to sweet harmony. 

See Harmis, there come noble Greek 

To break the chains of childish fears. 

They would once more mind's freedom seek 

That lay enslaved two thousand years. 

Not only would they thought release, — 

Restore its rights — Its praises sing; 

But like in ancient days of Greece, 

Make reason rule — Crown free thought King. 

Great Shakespeare's and great Goethe's works 

Stand foremost 'mongst this honored host. 

Then Shiller, Goldsmith, — free from quirks, 

And there see Burns and famed Kirk's ghost. 

SCENE VII. 

Kirk-Alloway. 

Same and enter Tarn O'Shanter.* Demons 
and Witches appear. 

First Witch- 
As ghaists an houlets lorn we cry 

* Adapted from "Tarn O'Shanter"— Burns, and Jellon (Jack) 
Grame. -Scott. 






—155— 

'Roum auld Kirk-Alloway's craken walls — 
Like deils o'er warlock craigies sigh, 
Like fiend wi birktre bark fiend calls. 

Prince Discount — 

Call aid at once, Umenie shows here servile 
devils 

Great minds made gross delusions to the pres- 
ent age 

We must with Beelzebub and with his train 
their revels 

Tune to our gain and blot anew King Reason's 
page. 

First Witch— 

Thou towzie tyke, auld Nick as beast, 
Screw up the pipes an gart them skirl; 
Wi music fit for midnight feast 
Make floor and walls an rafters dirl. 
Drunk Charlie, thou wi brake neck-bane, 



Glossary -Aboon, above. Ain, own. Aips, suits. Auld, old. 
Bairn, infant. Birktre, birch-tree. Ca, can. Carlin, old women. 
Craken, cracked. Craigie, neck, crag. Cutty, short. Deils, 
demons. Dirl, tremble. Duddies, rags. Gart, force to, make. 
Gif, if. Ghaists, ghosts. Guede. (na guede), no whit. Houlet, 
owl. Iammern, lamenting. Kent, knows. Kirk, church. Liifliche, 
lively. Link, to trip along. Loke, look. Loup, leap. Lorn, 
lost. Mair, more. Mither, mother. Neck-bane, neck-bone. 
'Roum (aroum,) around. Sark, shirt. Seilie, silly. Siller, silver. 
Skirl, to shriek shrilly. Sma, small. Swatie, sweating. Towzie, 
rough, shaggy. Tyke, a dog. Warlock, a wizard. Wark, work, 
Wha, who. Wi, with. Wode, mad, 



— 156— 

Wi Mungo's mither loup an fling; 
An Jack, wha hath his lassie slain, 
Aboon the well o drowned bairns sing. 

Demons and Witches — 

Loke, here is ain makes e'en hell seilie 

Wi his iammern preyer play. — 

Wit kent na guede suits Holy Willie, — 

Run 'bout an catch thy donkey bray. 

(Witches torment Willie.) 

Umenie — 

Such ugly sights plague vulgar minds 

Whom stupid fear holds meanly chained, — 

And yet on earth a worse hell finds 

His mind whose law hath Justice maimed. 

First Witch— 

Thou Dick, wha wi a knife didst mangle 

Fo' siller sma, thy daddie's throat, 

Shall Jennie, wha her bairn did strangle, 

Dance on hot irons raving wode. 

Now Nan, thou winsome, forlain wench, 

Thou lead rigwoodie, swatie carlin 

In dance mair liifliche than the French 

In which Scotch Gaists alone ca wharl in. 



—157— 

Witches and Demons — ■ 

Nan ! Nan ! Link on in faster measure. 

Nannie — 

Now I, gif this aips not yer pleasure 

Must coost my duddies to the wark. 

Tarn O'Shanter— 

Auld Ayr ! Weel done, Cutty-sark ! 
(Witches and Demons sally out after Tarn 
O'Shanter and exit. Enter Impo.) 

Impo — 

O Prince, I crave thy pardon but would seek 
On matters grave a word with thee to speak. 
(Exit Umenie and Flora, Harmis following.) 

Prince Discontent — 

How now Impo. What 's now amiss? 

Impo — 

My master sent me here with this. 
(Delivers paper to Prince Discontent and 
withdraws.) 

Prince Discontent — 

Hold Harmis ! Stay I pray. 

(Hands paper to Harmis who has returned.) 



-158- 



Didst rob thy bride of all her wealth indeed? 
Wouldst make all mankind sweat to feed thy 
greed? 

Harmis — 

Thy daughter have I wed. — 
We matched our wits for gold. 
Our fortunes was the prize, — 
These I alone now hold. 

(Enter Yetta throwing off her disguise.) 

Prince Discontent and Yetta — 
Ha! Ha! Ha! Ha! 

Yetta— 

A fury didst thou wed 

Who tempted thee with greed, 

And thus wert willing led 

A tool for hellish deed. 

Harmis — 

A Fury thou — from realms of Night? 
Wert, wealth arrayed, a fairer sight. 
And thou a Fiend? — Foul Demon Shade 
The wealth is mine through laws I made. 

Prince Discontent — 

Not with thy purchased laws, vain fool, 



—159— 

Canst thou 'gainst us successful war; 

The Universe couldst sooner rule, 

— Couldst sooner dim the brightest star. 

A higher law controls e'en thee; 

It hath proclaimed thy deeds unjust, — 

Proscribed thy speculative sea, 

Destroyed thy "Universal Trust." 

(Enter Prince Despair and hands papers to 

Harmis.) 
The wealth which thou dost greedily hold 
It brands as fraud — inflated dross — 
Makes it unreal, makes it as cold 
As winter moon's reflected gloss. 

(Loud voices without.) 
Dost hear the toiler and his wife? 
Distress their ill — Redress the cure. 
Mad through thy rule's uneven strife 
They'll take their own and leave thee poor. 

Harmis — 

Too true thy words. The proof I hold 

Prince Despair — 

No more may laws be ruled by gold. 

Harmis — 

My dear-bought laws are all annulled. 



— i6o— 

Prince Despair — 

Worse than some pauper knave were gulled. 

Harmis — 

From Toiler, Prince, from King and all, 

— On pleasure, pomp, on care and need, — 

From birth until death's awful call 

I tribute forced — Robbed Toiler's meed. 

From altars of Queen Ashtaroth, 

Vice, — splendor decked — blood-red in crime — 

All drunk with lust — belched cursing forth 

My golden gains, skimmed from sin's slime. 

O'er Baal's temples held I sway; 

Nor 'scaped the steepled church my claws. 

Yet drew from Toilers greatest pay ; 

And they have now annulled my laws. 

Known 'mongst mankind as evil-doer, — 

The brand of thief upon my brow, 

Must I now cringe in misery, poor? 

No ! Howl ye scum ! — I will not bow ! 

(Prince Despair toys with a dagger.) 
Ah yes, — I take thy dagger friend. 
Thy looks invite me heaven to cheat. 
My hand shall hell the victory lend ! 
Not men, but demons would I meet ! 
(Stabs himself as Evil Eye and Prince Beelze- 
bub appear.) 







— i6i— 

Prince Discontent — 

Rejoice ! Rejoice ye Demon Powers ! 

The wizard Tel'pah's soul is ours. 

The Demons — 
Ha, ha, ha, ha. 

(Enter Flora and Umenie.) 

Umenie — 

Let Harmis fend in peace his day 

E'en though ye dealt th£ deadly blow. 

Not Tel'pah's spirit quicked his clay; 

Ye but the Demon Greed laid low. 

Thus commerce now shall dwell on earth 

A boon to man of untold worth. 

The Demons — 
Ha, ha, ha, ha. 

(Harmis Expires.) 

Evil Eye — 

Umenie 's right : — This form of clay 

Not Telepah's great soul left now. 

Prince Beelzebub — 

Dost hold the deeper key? — Come say 

What wouldst thou here, and who art thou? 



— 162— 

Umenie — 

I am he who will end thy sway ! — 
Will banish thee from nature's sphere! 
My will each phantom shall obey ! 
They have no form save in man's fear. 

Prince Despair — 

This Shade, that on man's misery thrives, 
Is fed by moans of breaking hearts, 
And thousand million hopeless lives. 
All this wouldst say no form imparts? 
Ha, ha, ha, ha. 

Evil Eye — 

Quite formless I, yet lives my mind 

And thrives, apace, amongst mankind. 

'Tis true I pass not from earth's round, 

But nowhere else such fools are found. 

And mankind greets me everywhere, — 

It makes my joy its greatest care. 

At court, in church, in home, at school, 

At games or prayer, supreme my rule. 

The child, the man, the judge, the lawyer, 

The youth whom ardent love doth fire, 

All seek my technicality. 

To clothe myths with reality. 

Nor canst the proof deny, — I am ! 



— 163 — 

Yet wouldst thou class me as a sham? 
Ha! Ha! 

Prince Beelzebub — 

First Lord am I of Chaos' realm ! 

At my command hell's power trembles ! 

It is from me Mars has war's helm ; 

My laws built Baal's, Astrate's temples. 

To Mammon's rule I power lend, 

Appolyon to Death's vale I send. 

With searching darts I Conscience sting, 

And Hate and Sin proclaim me King. 

Eternal we whom thou wouldst bend, — 

Sooner couldst Hell asunder rend! 

Prince Discontent and Yetta (at a gesture 

from Flora) — 
See ! Flora ! Horrors ! Oh we vanish ! 
Forever us this Queen doth banish. 

(Prince Discontent and Yetta disappear.) 

Umenie — 

Sans substance held in mind or matter's realm 
or sway, 

Sans attributes, that must inherent laws obey, 

A formless void thou art, — of man's imagina- 
tion ; — 



— 164 — 

Destruction is thy end, — Wert subject to 
creation. 

All that begins must end, and thou hadst a 
beginning : — 

Wert called through force of fear — Foul prog- 
eny of sinning. 

Naught 's indestructible, of fundamental right 

When fear or force of will assumes creative 
might. 

Thus, as ye all wert called by minds diseased 
through fear, 

Resolve again to naught! — Forever leave 
earth's sphere. 

Forever shall destruction be creation's law! 

Obey say I ! I am the wizard Telepah ! 



The Demons — 

Telepah! Great wizard Telepah! Oh! Oh! 
We must obey thy will ! Must go ! Oh ! Oh ! 

(Demons disappear.) 

Flora — 

Umenie love, shall fancy die? 

Is grim destruction then the cry? 

(Enter Shamgar and family.) 



-i6s- 



Urnenie— : 

Nay, nay, my Queen. Shamgar the Jew — 

Our friend with family morals true, 

Has for long ages shown to man 

How home's pure love a power can 

Impart, and spread amongst mankind 

In which peace and good will we find. 

Come friend Shamgar. — Thy home shall stay. 

Its family ties — Its morals grand. 

To shine 'mongst men a luminous ray, — 

A glorious light through every land. 

Flora — 

And must my love from earth depart? 

Urnenie dear 'twould break my heart. 

Urnenie— 

I see a vision splendor clad 

In purity pf love. 

From Mount Meru it gently floats 

To India's tranquil grove. 

It now sweet scented fragrance lends 

To Arab's desert waste, — 

Then hides, in radiant, lovely form 

To me in anxious haste. 

This vision wears thy smile and holds 

In its true heart thy love, 



— 166— 

As Flora dear, Indrani true, 
As Buddha's meek sweet dove. — 
As Telepah's Q'ueen Happiness 
This vision ever rule, 
Be 't myth or dream, or fancy-formed 
Be man wise sage or fool. 

(Crowns Flora as Queen Happiness during 
last lines.) 



THE END. 




LEJL"08 



T E LE P AH 

— - ^pp; 



A 

DRAMATIC 

POEM 



BY J. A. SALICK 



COPYRIGHT 1907 BY J. A. SALICK 



